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Johann Mouton [6]J. Mouton [2]Joseph Mouton [2]Jean-Michel Mouton [2]
  1.  3
    Témoignages épigraphiques damascains sur un šayḫ méconnu d’époque ayyoubide.Jean-Michel Mouton, Dominique Sourdel, Janine Sourdel-Thomine & Bassam Dayoub - 2012 - Der Islam: Journal of the History and Culture of the Middle East 87 (1-2):185-203.
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  2.  1
    Essays in social theorizing.Johann Mouton (ed.) - 1988 - [Pretoria]: Human Sciences Research Council.
  3. Ideology and truth: some methodological issues.J. Mouton - 1994 - South African Journal of Philosophy 13 (3):118-123.
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  4.  20
    La transmission fétiche.Joseph Mouton - 2007 - Multitudes 5:199-207.
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  5. Positivism.J. Mouton - 1993 - In J. J. Snyman (ed.), Conceptions of Social Inquiry. Human Sciences Research Council. pp. 1--28.
     
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  6.  1
    Reformation and Restoration in Francis Bacon's Early Philosophy.Johann Mouton - 1983 - Modern Schoolman 60 (2):101-112.
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  7.  3
    Scientific realism and realism in the social sciences.Johann Mouton - 1993 - In J. J. Snyman (ed.), Conceptions of Social Inquiry. Human Sciences Research Council. pp. 31--285.
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  8.  2
    The methodology and philosophy of the social sciences: a selective bibliography of anthologies, 1950-1985.Johann Mouton - 1988 - Pretoria: Human Sciences Research Council.
  9. The Masculine Birth of Time. Interpreting Francis Bacon's Discourse on Scientific Progress.Johann Mouton - 1987 - South African Journal of Philosophy 6 (2):43-50.
     
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  10.  3
    Thomas S. Kuhn.Johann Mouton - 1993 - In J. J. Snyman (ed.), Conceptions of Social Inquiry. Human Sciences Research Council. pp. 53--75.
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  11.  4
    La découverte d’un culte de nabī Zakariyyāʾ à la grande mosquée de Damas à l’époque ayyoubide.Janine Sourdel-Thomine, Dominique Sourdel, Jean-Michel Mouton & Clément Moussé - 2013 - Der Islam: Journal of the History and Culture of the Middle East 90 (2):412-444.
    : Three unpublished ayyubid letters are presented here. They are addressed to ascetics, fuqarāʾ and ṣūfī, residing in the great mosque of Damascus, and devoted to reading the Qurʾān and praying at the tomb of prophet Zakariyyāʾ. This veneered shrine or ziyāra had been ignored until now, although it was known and it is common knowledge nowadays, that some rituals took place around the location where the head of John the Baptist, known in the lands of Islamic world as Yaḥyā (...)
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