Results for 'H. Van Dyke Parunak'

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  1.  1
    Applications of distributed artificial intelligence in industry.H. Van Dyke Parunak - 1996 - In N. Jennings & G. O'Hare (eds.), Foundations of Distributed Artificial Intelligence. Wiley. pp. 139-164.
  2.  11
    Verbs and Numbers: A Study of the Frequencies of the Hebrew Verbal Tense Forms in the Books of Samuel, Kings, and Chronicles.H. van Dyke Parunak, A. J. C. Verheij & Samuel - 1993 - Journal of the American Oriental Society 113 (1):110.
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    A Parametric Model for Syntactic Studies of a Textual Corpus, Demonstrated on the Hebrew of Deuteronomy 1-30.H. van Dyke Parunak & L. J. de Regt - 1991 - Journal of the American Oriental Society 111 (2):365.
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  4.  10
    Temporal parts and their individuation.J. Copeland, H. Dyke & D. Proudfoot - 2002 - Analysis 61 (4):289-292.
    Ignoring the temporal dimension, an object such as a railway tunnel or a human body is a three-dimensional whole composed of three-dimensional parts. The four-dimensionalist holds that a physical object exhibiting identity across time—Descartes, for example—is a four-dimensional whole composed of 'briefer' four-dimensional objects, its temporal parts. Peter van Inwagen (1990) has argued that four-dimensionalism cannot be sustained, or at best can be sustained only by a counterpart theorist. We argue that different schemes of individuation of temporal parts are available, (...)
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  5.  7
    Hearing and Doing: Philosophical Essays Dedicated to H. Evan Runner.H. Evan Runner - 1979 - Wedge Pub Foundation.
    This book is the result of an idea launched by the present editors of providing a gift to Dr. Runner in the form of a Festschrift written by former students. The response was overwhelming. Glenn Andreas, one of Dr. Runner's closest friends, and Paul Schrotenboer, secretary of the Reformed Ecumenical Synod, enthusiastically joined us, together with Bernard Zylstra of the Institute for Christian Studies and Harry Van Dyke of the Free University of Amsterdam, to form a committee for this (...)
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  6.  1
    Reijer Hooykaas, Robert Boyle: A study in science and Christian belief. English translation by Harry Van Dyke. Foreword by John H. Brooke and Michael hunter. Lanham, md and ancaster, on: University press of America and the Pascal centre for adVanced studies in faith and science, 1997. Pp. XXIV+156. Isbn 0-7618-0708-X. $36.50. [REVIEW]Malcolm Oster - 1999 - British Journal for the History of Science 32 (3):363-378.
  7. Manly Meat and Gendered Eating: Correcting Imbalance and Seeking Virtue.Christina Van Dyke - 2016 - In Andrew Chignell, Terence Cuneo & Matthew C. Halteman (eds.), Philosophy Comes to Dinner: Arguments on the Ethics of Eating. Routledge. pp. 39-55.
    The ecofeminist argument for veganism is powerful. Meat consumption is a deeply gendered act that is closely tied to the systematic objectification of women and nonhuman animals. I worry, however, that presenting veganism as "the" moral ideal might reinforce rather than alleviate the disordered status quo in gendered eating, further disadvantaging women in patriarchal power structures. In this chapter, I advocate a feminist account of ethical eating that treats dietary choices as moral choices insofar as they constitute an integral part (...)
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  8.  10
    Van Dyke: Medieval Philosophy, 4-vol. set.Christina van Dyke & Andrew W. Arlig (eds.) - 2019 - London: Routledge.
    The Middle Ages saw a great flourishing of philosophy. Now, to help students and researchers make sense of the gargantuan—and, often, dauntingly complex—body of literature on the main traditions of thinking that stem from the Greek heritage of late antiquity, this new four-volume collection is the latest addition to Routledge’s acclaimed Critical Concepts in Philosophy series. Christina Van Dyke of Calvin College, USA, and an editor of the Cambridge History of Medieval Philosophy, has carefully assembled classic contributions, as well (...)
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  9.  5
    Low working memory capacity is only spuriously related to poor reading comprehension.Julie A. Van Dyke, Clinton L. Johns & Anuenue Kukona - 2014 - Cognition 131 (3):373-403.
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  10.  96
    The End of (Human) Life as We Know It.Christina Van Dyke - 2012 - Modern Schoolman 89 (3-4):243-257.
    Is the being in an irreversible persistent vegetative state as the result of a horrible accident numerically identical to the human person, Lindsay, who existed before the accident? Many proponents of Thomistic metaphysics have argued that Aquinas’s answer to this question must be “yes.” In particular, it seems that Aquinas’s commitment to both Aristotelian hylomorphism and the unity of substantial form (viz., that each body/soul composite possesses one and only one substantial form) entails the position that the human person remains (...)
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  11. I See Dead People: Disembodied Souls and Aquinas’s ‘Two-Person’ Problem.Christina Van Dyke - 2012 - In John Marenbon (ed.), Oxford Studies in Medieval Philosophy. Oxford University Press. pp. 25-45.
    Aquinas’s account of the human soul is the key to his theory of human nature. The soul’s nature as the substantial form of the human body appears at times to be in tension with its nature as immaterial intellect, however, and nowhere is this tension more evident than in Aquinas’s discussion of the ‘separated’ soul. In this paper I use the Biblical story of the rich man and Lazarus (which Aquinas took to involve actual separated souls) to highlight what I (...)
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  12. Mysticism.Christina Van Dyke - 2010 - In Robert Pasnau & Christina van Dyke (eds.), The Cambridge History of Medieval Philosophy. Cambridge: Cambridge University Press. pp. 720-734.
    Rather than dismissing mysticism as irrelevant to the study of medieval philosophy, this chapter identifies the two forms of mysticism most prevalent in the Middle Ages from the twelfth to the early fifteenth century - the apophatic and affective traditions - and examines the intersections of those traditions with three topics of medieval philosophical interests: the relative importance of intellect and will, the implications of the Incarnation for attitudes towards the human body and the material world, and the proper relation (...)
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  13. Aquinas’s Shiny Happy People: Perfect Happiness and the Limits of Human Nature.Christina Van Dyke - 2014 - In Christina VanDyke (ed.), Oxford Studies in the Philosophy of Religion. pp. 269-291.
    In Aquinas's account of the beatific vision, human beings are joined to God in a never-ending act of contemplation of the divine essence: a state which utterly fulfills the human drive for knowledge and satisfies every desire of the human heart. In this paper, I argue that this state represents less a fulfillment of human nature, however, than a transcendence of that nature. Furthermore, what’s transcended is not incidental on a metaphysical, epistemological, or moral level.
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  14.  3
    Teaching ethical analysis in environmental management decisions: A process-oriented approach.Fred Van Dyke - 2005 - Science and Engineering Ethics 11 (4):659-669.
    The general public and environmental policy makers often perceive management actions of environmental managers as “science,” when such actions are, in fact, value judgments about when to intervene in natural processes. The choice of action requires ethical as well as scientific analysis because managers must choose a normative outcome to direct their intervention. I examine a management case study involving prescribed burning of sagebrush (Artemisia tridentata) communities in south-central Montana (USA) to illustrate how to teach students to ethically evaluate a (...)
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  15.  65
    Eating as a Gendered Act: Christianity, Feminism, and Reclaiming the Body.Christina Van Dyke - 2008 - In K. J. Clark (ed.), Readings in the Philosophy of Religion, 2nd Edition. Peterborough: Broadview Press. pp. 475-489.
    In current society, eating is most definitely a gendered act: that is, what we eat and how we eat it factors in both the construction and the performance of gender. Furthermore, eating is a gendered act with consequences that go far beyond whether one orders a steak or a salad for dinner. In the first half of this paper, I identify the dominant myths surrounding both female and male eating, and I show that those myths contribute in important ways to (...)
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  16.  11
    Political science: a philosophical analysis.Vernon Van Dyke - 1960 - London,: Stevens.
  17.  19
    I See Dead People.Christina Van Dyke - 2014 - Oxford Studies in Medieval Philosophy 2 (1).
    This chapter addresses a difficulty facing Aquinas’s view of post-mortem identity that is posed by his account of the separated soul. Called the Two-Person Problem, the difficulty is that—although Aquinas denies that the human soul is identical to either the human being or the human person—the disembodied soul has agency and self-reference in the period between death and bodily resurrection. If the soul is not identical to you, however, who is it? And how can you be brought back at the (...)
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  18. The Truth, the Whole Truth, and Nothing but the Truth: Robert Grosseteste on Universals (and the Posterior Analytics ).Christina Van Dyke - 2010 - Journal of the History of Philosophy 48 (2):pp. 153-170.
    The reintroduction of Aristotle's Analytics to the Latin West—in particular, the reintroduction of the Posterior Analytics—forever altered the course of medieval epistemological discussions. Although the Analytics fell decidedly from grace in later centuries, the sophisticated account of human cognition developed in the Posterior Analytics appealed so strongly to thirteenth-century European scholars that it became one of the two central theories of knowledge advocated in the later Middle Ages. Robert Grosseteste's 'Commentarius in Posteriorum Analyticorum Libro', written in the 1220s, is most (...)
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  19. The Cambridge History of Medieval Philosophy.Robert Pasnau & Christina van Dyke (eds.) - 2010 - Cambridge: Cambridge University Press.
    The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise of the (...)
     
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  20.  29
    The Thirteenth-Century Animal Turn: Medieval and Twenty-First Century Perspectives_ _Thinking about Animals in Thirteenth-Century Paris: Theologians on the Boundary between Humans and Animals.Christina Van Dyke - 2023 - Philosophical Review 132 (1):147-150.
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  21.  19
    A Hidden Wisdom: Medieval Contemplatives on Self-Knowledge, Reason, Love, Persons, and Immortality.Christina Van Dyke - 2022 - Oxford, GB: Oxford University Press.
    Medieval philosophy is primarily associated today with university-based disputations and the authorities cited in those disputations. In their own time, however, scholastic debates were recognized as just one part of wide-ranging philosophical and theological discussions. A Hidden Wisdom breaks new ground by drawing attention to another crucial component of these conversations: the Christian contemplative tradition. The thirteenth–fifteenth centuries in particular saw a dramatic increase in the production and consumption of mystical and contemplative literature in the ‘Christian West’, by laypeople as (...)
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  22.  8
    Thomas Williams (editor and translator), Anselm: Three Philosophical Dialogues_. [REVIEW]Christina Van Dyke - 2002 - Notre Dame Philosophical Reviews 2002 (8).
  23. Not Properly a Person.Christina Van Dyke - 2009 - Faith and Philosophy 26 (2):186-204.
    Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts to, however, is subject to debate. (...)
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  24. Self-Knowledge, Abnegation, and Ful llment in Medieval Mysticism.Christina Van Dyke - 2016 - In Ursula Renz (ed.), Self-Knowledge. Oxford University Press. pp. 131-145.
    Self-knowledge is a persistent—and paradoxical—theme in medieval mysticism, which portrays our ultimate goal as union with the divine. Union with God is often taken to involve a cognitive and/or volitional merging that requires the loss of a sense of self as distinct from the divine. Yet affective mysticism—which emphasizes the passion of the incarnate Christ and portrays physical and emotional mystical experiences as inherently valuable—was in fact the dominant tradition in the later Middle Ages. An examination of both the affective (...)
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  25.  11
    Born from below: Urban regeneration through incarnational theological formation in Guatemala City and beyond.Michael L. Ribbens & Joel Van Dyke - 2018 - HTS Theological Studies 74 (3).
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  26.  18
    The End of (Human) Life as We Know It.Christina Van Dyke - 2012 - Modern Schoolman 89 (3-4):243-257.
    Is the being in an irreversible persistent vegetative state as the result of a horrible accident numerically identical to the human person, Lindsay, who existed before the accident? Many proponents of Thomistic metaphysics have argued that Aquinas’s answer to this question must be “yes.” In particular, it seems that Aquinas’s commitment to both Aristotelian hylomorphism and the unity of substantial form (viz., that each body/soul composite possesses one and only one substantial form) entails the position that the human person remains (...)
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  27.  15
    The Cambridge Translations of Medieval Philosophical Texts, Vol. 3. [REVIEW]Christina Van Dyke - 2004 - Philosophical Review 113 (4):567-571.
    In their introduction to the first volume of The Cambridge Translations of Medieval Philosophical Texts, Norman Kretzmann and Eleonore Stump—the founding editors of this series—noted the lack of access contemporary scholars have to medieval texts, commenting that “Most of the surviving philosophical literature of the Middle Ages is still unavailable in printed editions of the Latin texts, let alone translations into modern languages”. They then explained that both “this volume and its projected successors … have the broader aim of alleviating (...)
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  28. What Has History to Do with Philosophy? Insights from the Medieval Contemplative Tradition.Christina Van Dyke - 2018 - Proceedings of the British Academy 214:155-170.
    This paper highlights the corrective and complementary role that historically informed philosophy can play in contemporary discussions. What it takes for an experience to count as genuinely mystical has been the source of significant controversy; most current philosophical definitions of ‘mystical experience’ exclude embodied, non-unitive states -- but, in so doing, they exclude the majority of reported mystical experiences. I use a re- examination of the full range of reported medieval mystical experiences (both in the apophatic tradition, which excludes or (...)
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  29.  6
    The Cambridge History of Medieval Philosophy 2 Volume Paperback Set.Robert Pasnau & Christina van Dyke (eds.) - 2014 - Cambridge University Press.
    The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise of the (...)
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  30.  11
    Aquinas's Moral Theory: Essays in Honor of Norman Kretzmann. [REVIEW]Christina Van Dyke - 2001 - Journal of the History of Philosophy 39 (1):143-144.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.1 (2001) 143-144 [Access article in PDF] Scott MacDonald and Eleonore Stump, editors. Aquinas's Moral Theory. Essays in Honor of Norman Kretzmann. Ithaca: Cornell University Press, 1999. Pp. vi i+ 291. $49.95 Although medieval philosophy generally hasn't received much attention from Anglo-American philosophers in the last few centuries, the philosophy of Thomas Aquinas has long been the exception to that rule. In one (...)
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  31. Aquinas's Shiny Happy People: Perfect Happiness and the Limits of Human Nature.Christina van Dyke - 2015 - Oxford Studies in Philosophy of Religion 6:269-292.
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  32. Het sterven van een mens.H. Van Overbeke - 1971 - Antwerpen,: Patmos. Edited by P. Wols & [From Old Catalog].
     
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  33. Discipline and the Docile Body: Regulating Hungers in the Capitol.Christina Van Dyke - 2012 - In G. Dunn & N. Michaud (eds.), The Hunger Games and Philosophy. Wiley-Blackwell. pp. 250-264.
    When Katniss first arrives in the Capitol, she is both amazed and repulsed by the dramatic body- modifications and frivolous lives of its citizens. “What do they do all day, these people in the Capitol,” she wonders, “besides decorating their bodies and waiting around for a new shipment of tributes to roll in and die for their entertainment?” In this paper, I argue that the more time and energy the Capitol citizens focus on body-modification and their social lives, the more (...)
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  34. The Parable of the Sower Beneath the Surface of Multicultural Issues The Narrow Neck of Land.Elder Paul V. Johnson, Blair G. Van Dyke, Jared M. Halverson, Sidney R. Sandstrom, Eric-Jon K. Marlowe, John Hilton Iii, Jordan Tanner, Nick Eastmond, Clyde L. Livingston & A. Paul King - 2008 - The Religious Educator 9 (3).
     
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  35. Eat Y’Self Fitter: Orthorexia, Health, and Gender.Christina Van Dyke - 2017 - In Anne Barnhill, Mark Budolfson & Tyler Doggett (eds.), The Oxford Handbook of Food Ethics. Oxford University Press. pp. 553-571.
    Orthorexia is a condition in which the subject becomes obsessed with identifying and maintaining the ideal diet, rigidly avoiding foods perceived as unhealthy or harmful. In this paper, I examine widespread cultural factors that provide particularly fertile ground for the development of orthorexia, drawing out social and historical connections between religion and orthorexia (which literally means “righteous eating”), and also addressing how ambiguities in the concept of “health” make it particularly prone to take on quasi-religious significance. I argue that what (...)
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  36. “Many Know Much but Do Not Know Themselves”: Self-Knowledge, Humility, and Perfection in the Medieval Affective Contemplative Tradition.Christina Van Dyke - 2018 - Proceedings of the Society for Medieval Logic and Metaphysics 14 (Consciousness and Self-Knowledge):89-106.
    Today, philosophers interested in self-knowledge usually look to the scholastic tradition, where the topic is addressed in a systematic and familiar way. Contemporary conceptions of what medieval figures thought about self-knowledge thus skew toward the epistemological. In so doing, however, they often fail to capture the crucial ethical and theological importance that self-knowledge possesses throughout the Middle Ages. -/- Human beings are not transparent to themselves: in particular, knowing oneself in the way needed for moral progress requires hard and rigorous (...)
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  37.  13
    Discerning the Division of Cognitive Labor: An Emerging Understanding of How Knowledge Is Clustered in Other Minds.Frank C. Keil, Courtney Stein, Lisa Webb, Van Dyke Billings & Leonid Rozenblit - 2008 - Cognitive Science 32 (2):259-300.
    The division of cognitive labor is fundamental to all cultures. Adults have a strong sense of how knowledge is clustered in the world around them and use that sense to access additional information, defer to relevant experts, and ground their own incomplete understandings. One prominent way of clustering knowledge is by disciplines similar to those that comprise the natural and social sciences. Seven studies explored an emerging sense of these discipline‐based ways of clustering of knowledge. Even 5‐year‐olds could cluster knowledge (...)
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  38. An Aristotelian Theory of Divine Illumination: Robert Grosseteste's Commentary on the Posterior Analytics.Christina Van Dyke - 2009 - British Journal for the History of Philosophy 17 (4):685-704.
    Two central accounts of human cognition emerge over the course of the Middle Ages: the theory of divine illumination and an Aristotelian theory centered on abstraction from sense data. Typically, these two accounts are seen as competing views of the origins of human knowledge; theories of divine illumination focus on God’s direct intervention in our epistemic lives, whereas Aristotelian theories generally claim that our knowledge derives primarily (or even entirely) from sense perception. In this paper, I address an early attempt (...)
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  39.  7
    Knuuttila, S. -Emotions in Ancient and Medieval Philosophy. [REVIEW]Christina Van Dyke - 2006 - Philosophical Books 47 (2):155-157.
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  40.  22
    The Soul, by William of Auvergne. [REVIEW]Christina Van Dyke - 2002 - Philosophical Review 111 (3):456-458.
  41.  16
    From Meditation to Contemplation: Broadening the Borders of Philosophy in the Thirteenth to Fifteenth Centuries.Christina Van Dyke - 2023 - In Amber L. Griffioen & Marius Backmann (eds.), Pluralizing Philosophy’s Past: New Reflections in the History of Philosophy. Springer Verlag. pp. 213-229.
    An important devotional genre in the thirteenth and fourteenth centuries, meditations invited their readers to place themselves at the scene of various moments in Christ’s life and encouraged them to have particular emotional responses—joy, sorrow, compassion, and the like—to those imaginative experiences. In its emphasis on feeling, meditation was seen as an activity particularly suited for women and their closer ties with the body. Meditation was also seen as an activity distinct from contemplation, which was portrayed as a “higher,” more (...)
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  42. Oxford Studies in Medieval Philosophy.Christina Van Dyke - 2014
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  43. The phenomenology of immortality (1200-1400).Christina Van Dyke - 2018 - In Margaret Cameron (ed.), Philosophy of Mind in the Early and High Middle Ages: The History of the Philosophy of Mind. New York: Routledge.
     
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  44. Collective entities and moral rights.V. van Dyke - 1995 - In Julia Stapleton (ed.), Group rights: perspectives since 1900. Bristol: Thoemmes Press.
  45.  1
    Kuyper’s early critique of unchecked capitalism.Harry Van Dyke - 2013 - Philosophia Reformata 78 (2):115-123.
    It was in the days when European society was in the throes of expanding industrial capitalism that Abraham Kuyper formulated his basic ideas about the pitfalls of the free enterprise system and the need for a structural make-over of society. Already two decades before his mature address of 1891 on the social question, he urged the church to concern herself seriously with the plight of the working classes. In 1874 he railed against “fictitious trade” and mere “paper assets.” In an (...)
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  46.  10
    A Systematic Theory of Argumentation: The Pragma-Dialectical Approach.Frans H. Van Eemeren & Rob Grootendorst - 2003 - Cambridge University Press.
    In this book two of the leading figures in argumentation theory present a view of argumentation as a means of resolving differences of opinion by testing the acceptability of the disputed positions. Their model of a 'critical discussion' serves as a theoretical tool for analysing, evaluating and producing argumentative discourse. They develop a method for the reconstruction of argumentative discourse that takes into account all aspects that are relevant to a critical assessment. They also propose a practical code of behaviour (...)
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  47. A Propos D'une Histoire De Belgique.H. Laurent & F. van Kalken - 1928 - Revue Belge de Philologie Et D’Histoire 7 (2):807-820.
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  48.  11
    Semantic and Syntactic Interference in Sentence Comprehension: A Comparison of Working Memory Models.Yingying Tan, Randi C. Martin & Julie A. Van Dyke - 2017 - Frontiers in Psychology 8.
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  49.  6
    Causal Discontinuity in Fatalism and Indeterminism.H. Van Rensselaer Wilson - 1955 - Journal of Philosophy 52 (3):70 - 72.
  50.  5
    Howard William Hintz 1903-1964.H. Van R. Wilson - 1965 - Proceedings and Addresses of the American Philosophical Association 39:120 -.
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