Results for 'Francisco Idareta Goldaracena'

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  1.  16
    La ontologización cristiana de la trascendencia del dios hebreo según E. Lévinas.Francisco Idareta Goldaracena - 2013 - Ideas Y Valores 62 (152).
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  2.  9
    The Christian Ontologization of the Transcendence of the Hebrew God According to E. Lévinas.Francisco Idareta Goldaracena - 2013 - Ideas Y Valores 62 (152):9-34.
    RESUMEN Para Emmanuel Lévinas la teología cristiana ontologiza y, consiguientemente, intelectualiza a Dios y al prójimo, ajustándolos a la medida de las categorías cognitivas del sujeto que los recibe. Este artículo señala que pretender cristianizar y así ontologizar la propuesta filosófica levinasiana no solo la devalúa, sino que neutraliza y destruye la trascendencia del dios hebreo planteada en ella. En vista de lo anterior, se utilizará el método histórico-sistemático, que consiste en analizar toda la obra de Lévinas, así como algunos (...)
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  3. Unsurpassed Heterosexism Within E. Levinas' Work.Francisco Idareta Goldaracena - 2013 - Pensamiento 69 (258):71-102.
     
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  4.  29
    Del Insomnio Provocado Por El "Hay", Al Despertar Ético Del Rostro: Tras Las Huellas de la Vigilancia Levinasiana Como Actitud Crítica y Autocrítica Gracias a la "Epojé".Fran Idareta Goldaracena - 1970 - Revista de Filosofía (Madrid) 36 (2).
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  5.  9
    Del insomnio provocado por el "hay", al despertar ético del rostro: tras las huellas de la vigilancia levinasiana como actitud crítica y autocrítica gracias a la "epojé".Fran Idareta Goldaracena - 2011 - Revista de Filosofía (Madrid) 36 (2):85-107.
    Our objective consists of proposing that the concept of –from the levinasian perspective– the there is is ultimately the conceptual predecessor of the face of the Other, and that the extreme vigilance to which we awaken fundamentally consists of that decategorization of the critical and autocritical notion to which the vulnerability of the Other forces us to succumb to after having prevoluntarily felt its irreducibility. We speculate that this critical and auto-critical notion corresponds to the concept of the epojé, and (...)
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  6.  12
    Idareta, Francisco. "La ontologzación cristiana de la trascendencia del Dios hebreo según E. Lévinas", Ideas y Valores, Revista Colombiana de Filosofía. [Universidad Nacional de Colombia] LXII/152 (2013): 9-34. [REVIEW]Jorge Aurelio Díaz - 2014 - Ideas Y Valores 63 (154):312-313.
    En este ensayo planteo una dificultad que encuentro en la última propuesta de Quine sobre las oraciones observacionales. Argumento que esta dificultad impide que tales oraciones cumplan el rol que él les asigna en su filosofía y socavan su empirismo ilustrado. Luego exploro tentativamente un resquicio que encuentro en la propia filosofía quineana que eventualmente podría evitar los problemas derivados de dicha dificultad. El precio de seguir el camino apuntado por ese resquicio es, sin embargo, una cierta reinterpretación del espíritu (...)
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  7.  2
    Idareta, Francisco. “La ontologización cristiana de la trascendencia del Dios hebreo según E. Lévinas”.Jorge Aurelio Díaz Ardila - 2014 - Ideas Y Valores 63 (154):312-313.
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  8.  19
    E. Lévinas y el Trabajo Social: Más allá que de Jonia a Jena.Francisco Idareta Goldarecena - 2013 - Daimon: Revista Internacional de Filosofía 58:19-32.
    El presente artículo tiene como objetivo profundizar en la Ética de E. Lévinas y aproximarla al Trabajo Social, intentando concretar al máximo lo que significa ir más allá que de Jonia a Jena , es decir, el significado de ir más allá de la razón teórica o del principialismo ético en el Trabajo Social.
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  9. The Embodied Mind: Cognitive Science and Human Experience.Francisco J. Varela, Evan Thompson & Eleanor Rosch - 1991 - MIT Press.
    The Embodied Mind provides a unique, sophisticated treatment of the spontaneous and reflective dimension of human experience.
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  10.  16
    Francisco Sánchez: carta a Cristóbal Clavio.Francisco Sánchez - 1978 - Cuadernos Salmantinos de Filosofía 5:387-406.
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  11. La Ley Moral Natural Según Francisco Suárez.Francisco T. Baciero Ruiz - 2007 - Revista Española de Filosofía Medieval 14:105-118.
  12. Francisco Guillermo Herrera Armendia. Reseña de artículo:" La neurología del Tiempo. Una aproximación teórica".Mtro Francisco Guillermo Herrera Armendia - 2005 - Episteme 1 (3).
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  13. Entrevista Con Francisco J. Ayala.Francisco J. Ayala - 1983 - El Basilisco 15:78-93.
     
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  14.  19
    Discurso del Dr. Francisco Larroyo.Francisco Larroyo - 1966 - Memorias Del XIII Congreso Internacional de Filosofía 10:5-9.
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  15. En memoria de Francisco Romero.Francisco Larroyo - 1963 - Dianoia 9 (9):187.
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  16. Truth is What Works : Francisco J. Varela on Cognitive Science, Buddhism, the Inseparability of Subject and Object, and the Exaggerations of Constructivism--A Conversation.Francisco J. Varela & Bernhard Poerksen - 2006 - Journal of Aesthetic Education 40 (1):35-53.
  17.  52
    Introduction and Institutionalization of Genetics in Mexico Ana Barahona, Susana Pinar and Francisco J. Ayala.Ana Barahona, Susana Pinar & Francisco J. Ayala - 2005 - 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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  18. Ethical Know-How: Action, Wisdom, and Cognition.Francisco J. Varela - 1999 - Stanford University Press.
    How can science be brought to connect with experience? This book addresses two of the most challenging problems facing contemporary neurobiology and cognitive science. Firstly, understanding how we unconsciously execute habitual actions as a result of neurological and cognitive processes that are not formal actions of conscious judgment but part of a habitual nexus of systematic self-organization. Secondly, attempting to create an ethics adequate to our present awareness that there is no such thing as a transcendental self, a stable subject (...)
     
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  19. Teleological Explanations in Evolutionary Biology.Francisco J. Ayala - 1970 - Philosophy of Science 37 (1):1-15.
    The ultimate source of explanation in biology is the principle of natural selection. Natural selection means differential reproduction of genes and gene combinations. It is a mechanistic process which accounts for the existence in living organisms of end-directed structures and processes. It is argued that teleological explanations in biology are not only acceptable but indeed indispensable. There are at least three categories of biological phenomena where teleological explanations are appropriate.
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  20. Francisco Suárez on Eternal Truths, Eternal Essences, and Extrinsic Being.Brian Embry - 2017 - Ergo: An Open Access Journal of Philosophy 4.
    It is necessarily true that water is H2O, but it is a contingent fact that there is any water at all. Water therefore seems ill suited to ground the necessary truth that water is H2O. One view traditionally attributed to Scotus and Henry of Ghent was that while water is contingent, the essence of water is necessary; hence, the essence of water can ground the so-called eternal truth that water is H2O. Francisco Suárez rejects this view on the grounds (...)
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  21. The Specious Present: A Neurophenomenology of Time Consciousness.Francisco Varela - 1999 - In Jean Petitot, Franscisco J. Varela, Barnard Pacoud & Jean-Michel Roy (eds.), Naturalizing Phenomenology. Stanford University Press. pp. 266--314.
  22. Naturaleza y gracia en San Francisco de Asís. Evocación y actualidad de un mensaje.Francisco González - 2004 - Naturaleza y Gracia 2:779-814.
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  23. Commentariorum Ac Disputationum in Tertiam Partem Diui Thomae. Tomus Primus. Priorum Viginti Sex Quætionum Eius Partis Expositionem Complectens. Auctore P. Francisco Suarez, E Societate Iesu, in Collegio Eiusdem Societatis Academiæsalamanticensis Sacrætheologiæprofessoris. [REVIEW]Francisco Suárez, Balthasar Thomas & Lipp - 1604 - Ex Officina Typographica Balthasari Lippij, Sumptibus Arnoldi Mylij.
  24. First-Person Methodologies: What, Why, How?Francisco Varela & Jonathan Shear - 1999 - Journal of Consciousness Studies 6 (2-3):1-14.
  25.  31
    Reconocimiento y justicia. Entrevista a Axel Honneth realizada por Francisco Cortés Rodas.Francisco Cortés Rodas - 2005 - Areté. Revista de Filosofía 17 (2):273-294.
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  26.  19
    Automatically Elicited Fear: Conditioned Skin Conductance Responses to Masked Facial Expressions.Francisco Esteves, Ulf Dimberg & Arne öhman - 1994 - Cognition and Emotion 8 (5):393-413.
  27. The Naturalization of Phenomenology as the Transcendence of Nature: Searching for Generative Mutual Constraints.Francisco J. Varela - 1997 - Alter: revue de phénoménologie 5:355-385.
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  28. Francisco Suárez on Consent and Political Obligation.Daniel Schwartz - 2008 - 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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  29.  38
    Studies in the Philosophy of Biology: Reduction and Related Problems.Francisco Jose Ayala & Theodosius Grigorievich Dobzhansky - 1974 - University of California Press.
    . Introductory Remarks THEODOSIUS DOBZHANSKY The problems of reduction in biology are currently of considerable theoretical interest and practical ...
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  30. Dialectic and Dialogue: Plato's Practice of Philosophical Inquiry.Francisco J. González - 1998 - Northwestern University Press.
    _Dialectic and Dialogue_ seeks to define the method and the aims of Plato's dialectic in both the "inconclusive" dialogues and the dialogues that describe and practice a method of hypothesis. Departing from most treatments of Plato, Gonzalez argues that the philosophical knowledge at which dialectic aims is nonpropositional, practical, and reflexive. The result is a reassessment of how Plato understood the nature of philosophy.
     
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  31.  42
    Contemporary Debates in Philosophy of Biology.Francisco José Ayala & Robert Arp (eds.) - 2010 - Wiley-Blackwell.
    This collection of specially commissioned essays puts top scholars head to head to debate the central issues in the lively and fast growing field of philosophy ...
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  32. Present-Time Consciousness.Francisco J. Varela - 1999 - Journal of Consciousness Studies 6 (2-3):111-140.
    My purpose in this article is to propose an explicitly naturalized account of the experience of present nowness on the basis of two complementary sources: phenomenological analysis and cognitive neuroscience. What I mean by naturalization, and the role cognitive neuroscience plays will become clear as the paper unfolds, but the main intention is to use the consciousness of present time as a study case for the phenomenological framework presented by Depraz in this Special Issue.
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  33.  29
    Green and Good? The Investment Performance of US Environmental Mutual Funds.Francisco Climent & Pilar Soriano - 2011 - Journal of Business Ethics 103 (2):275-287.
    Increased concern for the environment has increased the number of investment opportunities in mutual funds specialized in promoting responsible environmental attitudes. This article examines the performance and risk sensitivities of US green mutual funds vis-à-vis their conventional peers. We also analyze and compare this performance relative to other socially responsible investing (SRI) mutual funds. In order to implement this analysis, we apply a CAPM-based methodology and find that in the 1987–2009 period, environ- mental funds had lower performance than conventional funds (...)
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  34. The Evil Genius of Suarez: Suarez and Descartes (Francisco Suarez).Francisco T. Baciero Ruiz - 2007 - Pensamiento 63 (236):303-320.
  35. Tradición áurea y actualización política: El pensamiento de Saavedra Fajardo según Francisco Ayala.Francisco Javier Díez de Revenga - 2008 - Res Publica: Revista de Filosofía Política 19:419-432.
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  36. Naturaleza y gracia en San Francisco de Asís. Evocación y actualidad de un mensaje.Francisco Iglesias González - 2004 - Naturaleza y Gracia: Revista Cuatrimestral de Ciencias Eclesiásticas 2:779-814.
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  37. The Biological Roots of Morality.Francisco J. Ayala - 1987 - Biology and Philosophy 2 (3):235-252.
    The question whether ethical behavior is biologically determined may refer either to thecapacity for ethics (e.i., the proclivity to judge human actions as either right or wrong), or to the moralnorms accepted by human beings for guiding their actions. My theses are: (1) that the capacity for ethics is a necessary attribute of human nature; and (2) that moral norms are products of cultural evolution, not of biological evolution.Humans exhibits ethical behavior by nature because their biological makeup determines the presence (...)
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  38.  81
    Towards a General Theory of Antirepresentationalism.Francisco Calvo Garzón - 2008 - British Journal for the Philosophy of Science 59 (3):259-292.
    This work represents an attempt to stake out the landscape for dynamicism based on a radical dismissal of the information-processing paradigm that dominates the philosophy of cognitive science. In Section 2, after setting up the basic toolkit of a theory of minimal representationalism, I introduce the central tenets of dynamic systems theory (DST) by discussing recent research in the dynamics of embodiment (Thelen et al. [2001]) in the perseverative-reaching literature. A recent proposal on the dynamics of representation--the dynamic field approach (...)
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  39. Mechanism and Biological Explanation.Francisco Varela & Humberto Maturana - 1972 - Philosophy of Science 39 (3):378-382.
  40.  62
    Francisco De Vitoria and Humanitarian Intervention.James Muldoon - 2006 - Journal of Military Ethics 5 (2):128-143.
    Humanitarian intervention is a staple of current discussions about relations among states. Should powerful states interfere in the internal affairs of weaker ones, particularly those identified as failed states, in order to bring peace and stability when it is clear that the existing government can not do so? The concept is an old one, not a new one. European nations that engaged in overseas expansion generally justified their conquests on the grounds that they would seek to civilise and Christianise the (...)
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  41. At the Source of Time: Valence and the Constitutional Dynamics of Affect: The Question, the Background: How Affect Originarily Shapes Time.Francisco J. Varela - 2005 - Journal of Consciousness Studies 12 (8-10):8-10.
    This paper represents a step in the analysis of the key, but much-neglected role of affect and emotions as the originary source of the living present, as a foundational dimension of the moment-to-moment emergence of consciousness. In a more general sense, we may express the question in the following terms: there seems to be a growing consensus from various sources -- philosophical, empirical and clinical -- that emotions cannot be seen as a mere 'coloration' of the cognitive agent, understood as (...)
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  42. What the Biological Sciences Can and Cannot Contribute to Ethics.Francisco Ayala - 2008 - In Francisco José Ayala & Robert Arp (eds.), Contemporary Debates in Philosophy of Biology. Wiley-Blackwell.
    The question whether ethical behavior is biologically determined may refer either to the capacity for ethics (i.e., the proclivity to judge human actions as either right or wrong), or to the moral norms accepted by human beings for guiding their actions. I herein propose: (1) that the capacity for ethics is a necessary attribute of human nature; and (2) that moral norms are products of cultural evolution, not of biological evolution. Humans exhibit ethical behavior by nature because their biological makeup (...)
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  43.  76
    Plato and Heidegger: A Question of Dialogue.Francisco J. Gonzalez - 2009 - Pennsylvania State University Press.
    Introduction: What is to be gained from a confrontation between Plato and Heidegger? -- Heidegger's critical reading of Plato in the 1920s -- Dialectic, ethics, and dialogue -- Heidegger's critique of dialectic in the 1920s --Ethics and ontology -- Ethics in Plato's sophist -- Heidegger and dialogue -- Logos and being -- The tensions in Heidegger's critique -- The guiding perspective of Plato as undermining the ontic/ontological distinction -- Heidegger on Plato's forms -- Conclusion: The relation between being and Heidegger (...)
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  44. On the Essence of Finite Being as Such, on the Existence of That Essence and Their Distinction =.Francisco Suárez - 1983 - Marquette University Press.
     
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  45.  87
    Francisco de Vitoria and Alberico Gentili on the Legal Character of the Global Commonwealth.Andreas Wagner - 2011 - 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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  46.  32
    William J. Morgan’s ‘Conventionalist Internalism’ Approach. Furthering Internalism? A Critical Hermeneutical Response.Francisco Javier López Frías - 2014 - Sport, Ethics and Philosophy 8 (2):157-171.
    Several authors, such as William J. Morgan, John S. Russell and R. Scott Kretchmar, have claimed that the limits between the diverse normative theories of sport need to be revisited. Most of these works are philosophically grounded in Anglo-American philosophical approaches. For instance, William J. Morgan’s proposal is mainly based on Richard Rorty’s philosophy. But he also discusses with some European philosophers like Jürgen Habermas. However, Habermas’ central ideas are rejected by Morgan. The purpose of this paper is to analyse (...)
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  47.  14
    Incommensurability and Balancing.Francisco J. Urbina - 2015 - Oxford Journal of Legal Studies 35 (3):575-605.
    A common objection to the use of balancing tests in human rights adjudication is that it is not possible to perform a quantitative comparison between gains and losses for rights or the public good by means only of rational criteria. Here I provide a general account of the incommensurability objection, with the aim of making explicit its scope, and of dispelling some common misconceptions surrounding it. Relying on this account, I engage with recent defences of balancing against the incommensurability objection.
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  48. De Legibus.Francisco Suárez - 2004 - Tribuna.
  49.  76
    Einstein's Theory of Theories and Types of Theoretical Explanation.Francisco Flores - 1999 - International Studies in the Philosophy of Science 13 (2):123 – 134.
    In this paper I draw on Einstein's distinction between “principle” and “constructive” theories to isolate two levels of physical theory that can be found in both classical and (special) relativistic physics. I then argue that when we focus on theoretical explanations in physics, i.e. explanations of physical laws, the two leading views on explanation, Salmon's “bottom-up” view and Kitcher's “top-down” view, accurately describe theoretical explanations for a given level of theory. I arrive at this conclusion through an analysis of explanations (...)
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  50. How to Read a Platonic Prologue: Lysis 203a–207d.Francisco J. Gonzalez - 2003 - In Ann N. Michelini (ed.), Plato as Author: The Rhetoric of Philosophy. Brill. pp. 22--36.
     
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