Results for 'Francisco J. Carreras'

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  1.  4
    José Vasconcelos: filosofía de la coordinación.Francisco J. Carreras - 1970 - [Madrid]: Anaya.
  2.  8
    Metáforas tecnocientíficas en el discurso mediático: análisis hermenéutico e impacto socio-educativo.Elena Jiménez García, Juan R. Coca, Francisco J. Francisco Carrera & Jesús Valero Matas - 2014 - Arbor 190 (769):a171.
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  3.  32
    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.
    In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 40.1 (2006) 35-53 [Access article in PDF] "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 Institut für Journalistik und Kommunikationswissenschaft Universität Hamburg Francisco J. Varela (1946-2001) studied biology in Santiago de Chile, obtained his doctorate 1970 at Harvard University with a (...)
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  4. Rubert Y Candau, J. M.: "el Sentido Último De La Vida".J. Carreras Artau & Staff - 1960 - Revista de Filosofía (Madrid) 19 (72):75.
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  5.  40
    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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  6. Rey Altuna, Luis: "la Inmortalidad Del Alma A La Luz De Los Filósofos".J. Carrera Artau & Staff - 1961 - Revista de Filosofía (Madrid) 20 (76):91.
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  7.  32
    Principles of Biological Autonomy.Francisco J. Varela - 1979 - North-Holland.
  8. Entrevista con Francisco J. Ayala.Francisco J. Ayala - 1983 - El Basilisco 15:78-93.
     
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  9.  9
    Plato and Heidegger: A Question of Dialogue.Francisco J. Gonzalez - 2009 - Pennsylvania State University Press.
    In a critique of Heidegger that respects his path of thinking, Francisco Gonzalez looks at the ways in which Heidegger engaged with Plato’s thought over the course of his career and concludes that, owing to intrinsic requirements of Heidegger’s own philosophy, he missed an opportunity to conduct a real dialogue with Plato that would have been philosophically fruitful for us all. Examining in detail early texts of Heidegger’s reading of Plato that have only recently come to light, Gonzalez, in (...)
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  10.  11
    If Neuroscience Needs Behavior, What Does Psychology Need?Francisco J. Parada & Alejandra Rossi - 2018 - Frontiers in Psychology 9.
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  11.  40
    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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  12.  11
    Color vision: A case study in the Foundations of Cognitive Science.Francisco J. Varela & Evan Thompson - 1990 - Revue de Synthèse 111 (1-2):129-138.
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  13.  9
    Δύναµις and Dasein, Ἐνέργεια and Ereignis.Francisco J. Gonzalez - 2018 - Research in Phenomenology 48 (3):409-432.
    The “destructive” appropriation of the Aristotelian concepts of δύναµις and ἐνέργεια played a central role in Martin Heidegger’s own reflection on the meaning of being. While this has been generally known for some time, it is only now that we can understand the full scope, complexity and evolving character of this appropriation. One reason is the fairly recent publication of notes and protocols for seminars Heidegger led on Aristotle as late as the 1940s and 1950s. Another is the existence of (...)
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  14.  10
    Whose Metaphysics of Presence? Heidegger's Interpretation of Energeia and Dunamis in Aristotle.Francisco J. Gonzalez - 2010 - Southern Journal of Philosophy 44 (4):533-568.
    In the recently published 1924 course, Grundbegriffe der aristotelischen Philosophie, Martin Heidegger offers a detailed interpretation of Aristotle's definition of kinesis in the Physics. This interpretation identifies entelecheia with what is finished and present‐at‐an‐end and energeia with being‐at‐work toward this end. In arguing against this interpretation, the present paper attempts to show that Aristotle interpreted being from the perspective of praxis rather than poiesis and therefore did not identify it with static presence. The paper also challenges later variations of Heidegger's (...)
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  15.  16
    Ethical know-how: action, wisdom, and cognition.Francisco J. Varela - 1999 - Stanford, Calif.: 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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  16.  7
    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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  17. Are the state and public institutions compatible with degrowth? An anarchist perspective.Francisco J. Toro - 2021 - In Martin Locret-Collet, Simon Springer, Jennifer Mateer & Maleea Acker (eds.), Inhabiting the Earth: anarchist political ecology for landscapes of emancipation. Lanham: Rowman & Littlefield.
     
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  18. Human rights law and adjudication : the role of determination.Francisco J. Urbina - 2022 - In Tom P. S. Angier, Iain T. Benson & Mark Retter (eds.), The Cambridge handbook of natural law and human rights. New York, NY: Cambridge University Press.
     
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  19. Human rights law and adjudication : the role of determination.Francisco J. Urbina - 2022 - In Tom P. S. Angier, Iain T. Benson & Mark Retter (eds.), The Cambridge handbook of natural law and human rights. New York, NY: Cambridge University Press.
     
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  20.  2
    The Theory of Evolution in the Writings of Joseph Ratzinger.Francisco J. Novo - 2020 - Scientia et Fides 8 (2):323-349.
    In this article I analyse the texts in which Joseph Ratzinger deals with the topic of evolution, particularly in the context of the compatibility between faith in creation and acceptance of the theory of evolution. I have grouped his writings into three periods that reflect the changes in his ideas on this topic. His early writings, until 1979, contain the most elaborate and deepest theological insights, with a defence of the compatibility between faith in creation and the theory of evolution (...)
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  21. 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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  22.  9
    Adolfo Posada, política y sociología en la crisis del liberalismo español.Francisco J. Laporta - 1974 - Madrid: Editorial Cuadernos para el Diálogo.
  23. What the biological sciences can and cannot contribute to ethics.Francisco J. Ayala - 2010 - In Francisco José Ayala & Robert Arp (eds.), Contemporary debates in philosophy of biology. Malden, MA: Wiley-Blackwell.
     
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  24.  38
    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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  25.  7
    Complex Algorithms for Data-Driven Model Learning in Science and Engineering.Francisco J. Montáns, Francisco Chinesta, Rafael Gómez-Bombarelli & J. Nathan Kutz - 2019 - Complexity 2019:1-3.
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  26.  97
    EBL 2024: Editorial Note No. 1.Francisco J. Delgado & Eduardo Gonzalez - 2024 - Economics and Business Letters 13 (1):1-11.
    We start this Volume 13 with the usual Editorial Note reviewing the main features of Economics and Business Letters. EBL is an online letter-type journal, free both for authors and readers, covering all areas of economics and business and with theoretical and empirical letters.
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  27.  9
    Shattering Presence: Being as Change, Time as the Sudden Instant in Heidegger's 1930–31 Seminar on Plato's Parmenides.Francisco J. Gonzalez - 2019 - Journal of the History of Philosophy 57 (2):313-338.
    a central thesis of martin heidegger's first reading of a Platonic dialogue, the 1924/25 course on the Sophist, was that, "for the Greeks, being means precisely to be present, to be in the present [Anwesend-sein, Gegenwärtig-sein]."1 Heidegger saw this Greek interpretation of being as leading to Plato's specific interpretation of being as eidos or idea. Heidegger makes this clear in the following passage from another Plato course, the 1931–32 course On the Essence of Truth: "'Idea' is the look [der Anblick] (...)
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  28.  10
    Understanding Natural Cognition in Everyday Settings: 3 Pressing Challenges.Francisco J. Parada - 2018 - Frontiers in Human Neuroscience 12.
  29.  6
    Anne Foerst. El encuentro entre teología e inteligencia artificial.Francisco J. Génova - 2017 - Salmanticensis 64 (3):313-338.
    La inteligencia artificial ha llegado para quedarse, nos rodea y se hace presente en nuestros trabajos, nuestros hogares y en nuestras relaciones personales. El futuro de la humanidad va a ser modelado por las tecnologías emergentes, entre las cuales la IA es un punto de convergencia privilegiado de todos los desafíos que la tecnología de nuestro mundo le presenta a la teología. Una teóloga que ha aceptado este desafío es Anne Foerst. Ella ha planteado la cuestión de si en algún (...)
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  30.  4
    Ilia Delio: De la teología cíborg a la mecánica cuántica.Francisco J. Génova - 2020 - Salmanticensis 67 (2):249-278.
    La teología de Ilia Delio se acerca valientemente hasta las últimas fronteras de la ciencia y la tecnología en nuestro mundo del siglo XXI. Estas fronteras incluyen de modo especial a la mecánica cuántica y al cíborg, y muy cerca de ellas también a la inteligencia artificial y al transhumanismo. Ella insiste en la necesidad de superar lo que denomina el complejo helénico, el marco de comprensión de una metafísica y una cosmología pertenecientes a otra época que no pueden ya (...)
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  31. Debating Dispositions: Issues in Metaphysics, Epistemology and Philosophy of Mind.J. Gonzalez Francisco - 2009 - Walter de Gruyter.
     
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  32. Plato and Aristotle : more than a question of 'separate forms'.Francisco J. Gonzalez - 2018 - In Sean D. Kirkland & Eric Sanday (eds.), A Companion to Ancient Philosophy. Evanston, Illinois: Northwestern University Press.
  33.  2
    Plato’s perspectivism.Francisco J. Gonzalez - 2016 - Plato Journal 16:31-48.
    This paper defends a ‘perspectivist’ reading of Plato’s dialogues. According to this reading, each dialogue presents a particular and limited perspective on the truth, conditioned by the specific context, aim and characters, where this perspective, not claiming to represent the whole truth on a topic, is not incompatible with the possibly very different perspectives found in other dialogues nor, on the other hand, can be subordinated or assimilated to one of these other perspectives. This model is contrasted to the other (...)
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  34.  6
    Why Heidegger’s Hermeneutics is not a “Diahermeneutics”.Francisco J. Gonzales - 2001 - Philosophy Today 45 (Supplement):138-152.
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  35.  7
    The Aristotelian Reception of the Idea of the Good According to Heidegger and Gadamer.Francisco J. Gonzalez - 2017 - Chôra 15:611-628.
    Pendant l’ete de 1928 Heidegger a offert un seminaire sur le troisieme livre de la Physique d’Aristote et donc sur l’explication aristotelicienne de la nature du mouvement. La derniere seance de ce cours, qui eut lieu le 25 juillet, est d’une grande importance parce que c’est a cette occasion que Heidegger va au livre neuf de la Metaphysique pour essayer de comprendre la notion ontologique qui est a la base de l’interpretation aristotelicienne du mouvement : l’energeia. Mais dans les protocoles (...)
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  36.  7
    Plato’s Lysis.Francisco J. Gonzalez - 1995 - Ancient Philosophy 15 (1):69-90.
  37.  4
    The Birth of Being and Time: Heidegger's Pivotal 1921 Reading of Aristotle's On the Soul.Francisco J. Gonzalez - 2018 - Southern Journal of Philosophy 56 (2):216-239.
    During the 1920s Heidegger gave no less than twelve seminars and lecture courses devoted either exclusively or in large part to the reading of Aristotle's texts. Seven of these, especially the smaller seminars for advanced students, have not been published and apparently will never be included in the Gesamtausgabe. My focus here is on the very first of these. Billed as a reading of Aristotle's De Anima, much of it was devoted to Aristotle's Metaphysics. This decision not to separate Aristotle's (...)
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  38.  16
    Who Killed the Lawmaker?Francisco J. Campos Zamora - 2022 - Archiv für Rechts- und Sozialphilosophie 108 (2):270-287.
    The purpose of this paper is to show how interdisciplinary studies between the fields of law and literature can contribute to the debate on legal interpretation, and to the role of what legal operators actually do when deciding constitutional issues. First, we will review one of the possible meeting points between law and literature - i. e. law as literature - and we will examine Roland Barthes’ semiological proposal, specifically his theory about “The Death of the Author”; from there on, (...)
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  39.  5
    El electrón: una de las partículas fundamentales de la naturaleza.Francisco J. Ynduráin - 1997 - Arbor 158 (622):205-228.
  40.  9
    Fermi, Heisenberg y Lawrence.Francisco J. Ynduráin - 2002 - Arbor 171 (673):75-86.
  41.  22
    Dialectic and dialogue: Plato's practice of philosophical inquiry.Francisco J. Gonzalez - 1998 - Evanston, Ill.: 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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  42.  23
    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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  43.  6
    How is the Truth of Beings in the Soul? Interpreting Anamnesis in Plato.Francisco J. Gonzalez - 2007 - Elenchos 28 (2):275-302.
  44.  1
    The Politicization of the Event in Deleuze’s Thought.Francisco J. Alcalá - 2024 - Philosophies 9 (3):82.
    This article attempts to elucidate the Deleuzian philosophy of the event between The Logic of Sense and A Thousand Plateaus, where it acquires clearly political nuances. With regard to The Logic of Sense, I show that (i) it takes up the definition of the event of Difference and Repetition, identifying it with that redistribution of pre-individual singularities or individuating differences at the level of the univocal being which defines the conditions of problems; (ii) the event is henceforth also the instance (...)
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  45.  1
    Tecnologías basadas en Inteligencia Artificial en el modelo de cuidados. Riesgos y beneficios desde un enfoque de derechos humanos.Francisco J. Bariffi - 2024 - Derechos y Libertades: Revista de Filosofía del Derecho y derechos humanos 51:41-82.
    El presente trabajo explora cómo la Inteligencia Artificial (IA) puede integrarse en los cuidados a personas dependientes y con discapacidad en España, resaltando su capacidad para promover la autonomía y la atención centrada en la persona. Inspirado en la Convención sobre los Derechos de las Personas conDiscapacidad de las Naciones Unidas, el documento propone un cambio del modelo institucionalizado de cuidado hacia uno comunitario y más integrado en el hogar, donde la tecnología, especialmente la IA, juegue un papel crucial. Se (...)
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  46.  1
    Il Bello Nel Simposio: Sogno 0 Visione?Francisco J. Gonzalez - 2012 - Méthexis 25 (1):51-70.
    What is often identified with Plato’s doctrine of love is greatly complicated, if not even compromised, by the dialogical form in which it is presented. In the first place, this account of love in placed in the mouth of a character, Diotima, who as priestess and woman seeking to initiate Socrates into mysteries he may not be able to follow is sharply distinguished from the philosopher. Furthermore, even the ideal portrait of the philosopher we find in the character of Socrates (...)
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  47.  2
    Philosophers in the “Republic”: Plato's Two Paradigms.Francisco J. Gonzalez - 2015 - Philosophical Review 124 (4):571-575.
  48.  5
    Temps discontinu, souvenir et oubli : les stratégies narratives du Banquet.Francisco J. Gonzalez - 2013 - Revue de Métaphysique et de Morale 4 (4):477-489.
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  49.  4
    The Socratic Hermeneutics of Heidegger and Gadamer.Francisco J. Gonzalez - 2006 - In Sara Ahbel-Rappe & Rachana Kamtekar (eds.), A Companion to Socrates. Malden, Mass.: Wiley-Blackwell. pp. 426–441.
    This chapter contains sections titled: Heidegger's Socrates: Being on the Way Gadamer's Socrates: The Dialectic of Question and Answer.
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  50.  7
    The finality of religion in Aquinas' theory of human acts.Francisco J. Romero - 2009 - Dissertation, Marquette University
    The study examines the end or purpose of the acts of the virtue of religion within Thomas Aquinas' ethics of human action. What is the end of religious worship? Is it God, or is it the worshippers themselves? On the one hand, one would presume that God cannot be the end of religion because, from the perspective of Classical Theism (of which Aquinas is a main proponent), God cannot benefit from the activity of creatures. But on the other hand, if (...)
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