Search results for 'Joel I. Colón-Ríos' (try it on Scholar)

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  1.  2
    Markus Patberg (2014). Weak Constitutionalism: Democratic Legitimacy and the Question of Constituent Power. By Joel I. Colón‐Ríos. London & New York: Routledge, 2012. [REVIEW] Constellations 21 (1):153-156.
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  2.  7
    Karl Joël (1907). I. Die Auffassung der kynischen Sokratik. Archiv für Geschichte der Philosophie 20 (1):1-24.
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  3. Joel I. Colón-Ríos (2016). Rousseau, Theorist of Constituent Power. Oxford Journal of Legal Studies 36 (4):885-908.
    Rousseau has always had an uncertain relationship with the theory of constituent power. On the one hand, his distrust of political representation and support for popular sovereignty seem consistent with the idea of the people as a legally unlimited constitution-maker. On the other hand, if, from those views about representation and sovereignty, it follows that Rousseau is a proponent of direct democracy, then there seems to be no place in his thought for a theory that presupposes, above all, a separation (...)
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  4.  20
    Joel I. Colón-Ríos (2011). Carl Schmitt and Constituent Power in Latin American Courts: The Cases of Venezuela and Colombia. Constellations 18 (3):365-388.
  5. Jonathan Bennett & Peter van Inwagen (1984). Review: Joel I. Friedman, Was Spinoza Fooled by the Ontological Argument? [REVIEW] Journal of Symbolic Logic 49 (3):997-998.
     
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  6. Jonathan Bennett & Peter van Inwagen (1984). Friedman Joel I.. Was Spinoza Fooled by the Ontological Argument? Philosophia , Vol. 11 No. 3-4 , Pp. 307–344. Journal of Symbolic Logic 49 (3):997-998.
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  7.  10
    Yves Laberge (2011). [Benedictus de] Spinoza, Oeuvres. I. Premiers Écrits. Édition critique et notes sous la direction de Pierre-François Moreau. Introductions de Filippo Mignini. Traduction par Michelle Beyssade et Joël Ganault. Notes par Michelle Beyssade et Filippo Mignini. Introduction générale à la nouvelle édition des Oeuvres complètes par Pierre-François Moreau. Paris, Presses Universitaires de France (coll.«Épiméthée»), 2009 [1670], 479 p.[Benedictus de] Spinoza, Oeuvres. I. Premiers Écrits. Édition critique et notes sous la direction de Pierre-François Moreau. Introductions de Filippo Mignini. Traduction par Michelle Beyssade et Joël Ganault. Notes par Michelle Beyssade et Filippo Mignini. Introduction générale à la nouvelle édition des Oeuvres complètes par Pierre-François Moreau. Paris, Presses Universitaires de France (coll.«Épiméthée»), 2009 [1670], 479 p. [REVIEW] Laval Théologique et Philosophique 67 (2):406-407.
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  8.  18
    A. G. Woodhead (1954). Father Tiber Joel Le Gall: (I) Le Tibre, Fleuve du Rome, Dans L'Antiquityé. Pp. Vii+367; 34 Plates, 8 Figs., 2 Maps. (2) Recherches Sur le Culte de Tibre. Pp. 124; 15 Plates. Paris: Presses Universitaires de France, 1953. Paper, (1) 2500 Fr., (2) 1200 Fr. [REVIEW] The Classical Review 4 (3-4):278-281.
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  9.  5
    Brandy Ryan & Kerry Manders (2011). Review Essay I. Disrupting the Subject: A Plunderverse, After Joel Faflak Ii. Echoanalysis:" the Feminine Compulsion to Repeat". Mediatropes 3 (1):154-171.
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  10.  17
    Allan C. Hutchinson & Joel Colón-Ríos (2011). Democracy and Constitutional Change. Theoria 58 (127):43-62.
    The relationship between democracy and constitutions is a long and fractious one. Those who lean towards the constitutionalist side have tended to perceive democracy as a threat to political order and the preservation of important values, whereas those who take a more democratist stance tend to treat constitutions as elite hindrances to popular rule as much as anything else. In this paper, we will give the constitutionalist thesis a broader theoretical and political scrutiny. By way of explanation, we will address (...)
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  11. Joel Katz (2014). And I Said No Lord: A Twenty-One-Year-Old in Mississippi in 1964. University Alabama Press.
    In And I Said No Lord, photographer and writer Joel Katz presents a pictorial chronicle of his travels through the shifting islands of fear and loss, freedom and deliverance that was segregated Mississippi during the Freedom Summer of 1964.
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  12.  17
    Robert D'Amico (1985). Deconstructing D'Amico, or Why Joel Whitebook is so Upset. Telos: Critical Theory of the Contemporary 1985 (64):153-156.
    My review of Cornelius Castoriadis' book Crossroads in the Labyrinth ended with the apt reference, I now see, to the emperor being naked. In Joel Whitebook's second review, largely irrelevant to my criticisms of Castoriadis, he fears, though he doesn't know me personally, that only the lack of psychological counseling can explain my uncontrolled anger against Castoriadis. Let me dignify his long distance psychoanalysis by passing over it in silence. Silence is also the best remedy for Whitebook's transcendental deduction (...)
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  13.  20
    Christian Miller (2007). Review of Joel J. Kupperman, Ethics and Qualities of Life. [REVIEW] Notre Dame Philosophical Reviews 2007 (10).
    Joel Kupperman's latest book is a wide ranging discussion of many of the leading issues in contemporary ethical theory. Its main aim is to advance a view which he calls "multi level indirect consequentialism" as a viable alternative to traditional act and rule consequentialist positions. Such a view purports to secure many of the agent centered constraints and options which are familiar from ordinary morality, as well as to take seriously considerations of fairness and respect for persons. Needless to (...)
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  14.  9
    Zohar Lederman (2014). Amoralist Rationalism? A Response to Joel Marks. Journal of Bioethical Inquiry 11 (2):115-116.
    In a recent article, Joel Marks presents the amoralist argument against vivisection, or animal laboratory experimentation. He argues that ethical theories that seek to uncover some universal morality are in fact useless and unnecessary for ethical deliberations meant to determine what constitutes an appropriate action in a specific circumstance. I agree with Marks’ conclusion. I too believe that vivisection is indefensible, both from a scientific and philosophical perspective. I also believe that we should become vegan (unfortunately, like the two (...)
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  15.  59
    Joel Smith (2004). On Knowing Which Thing I Am. Philosophy 79 (310):591-608.
    Russell's Principle states that in order to think about an object I must know which thing it is, in the sense of being able to distinguish it from all other things. I show that, contra Strawson, Evans and Cassam, Russell's Principle cannot be applied to first-person thought so as to yield necessary conditions of self-consciousness. Footnotes1 Thanks to Naomi Eilan, Keith Hossack, Lucy O'Brien and Ann Whittle for helpful comments.
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  16.  67
    John Martin Fischer (2006). The Cards That Are Dealt You. Journal of Ethics 10 (1-2):107-129.
    Various philosophers have argued that in order to be morally responsible, we need to be the "ultimate sources'' of our choices and behavior. Although there are different versions of this sort of argument, I identify a "picture'' that lies behind them, and I contend that this picture is misleading. Joel Feinberg helpfully suggested that we scale down what might initially be thought to be legitimate demands on "self-creation,'' rather than jettison the idea that we are truly and robustly responsible. (...)
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  17.  95
    Joel B. Green (forthcoming). Book Review: Who Do You Say That I Am? Christology and the Church. [REVIEW] Interpretation 54 (4):441-442.
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  18. Michael E. Bratman (2006). What is the Accordion Effect? Journal of Ethics 10 (1-2):5 - 19.
    In "Action and Responsibility,'' Joel Feinberg pointed to an important idea to which he gave the label "the accordion effect.'' Feinberg's discussion of this idea is of interest on its own, but it is also of interest because of its interaction with his critique, in his "Causing Voluntary Actions,'' of a much discussed view of H. L. A. Hart and A. M. Honoré that Feinberg labels the "voluntary intervention principle.'' In this essay I reflect on what the accordion effect (...)
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  19. Joel Marks (2010). An Amoral Manifesto Part I. Philosophy Now (80):30-33.
  20. Michael Smith (2006). Is That All There Is? Journal of Ethics 10 (1-2):75 - 106.
    I take issue with two suggestions of Joel Feinberg's: first, that it is incoherent to suppose that human life as such is absurd, and, second, that a particular human life may be absurd and yet saved from being tragic by being fulfilled. I also argue that human life as such may well be absurd and I consider various responses to this.
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  21.  12
    Burleigh Wilkins (2006). Review Essay on the Roots of Evil. Journal of Ethics 10 (1-2):193-199.
    I consider two essays by Joel Feinberg: his treatment of the moral obligation to obey the law, and his exploration of the evils of the Holocaust.
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  22.  8
    Kenneth Joel Shapiro (2015). I Am a Vegetarian. Society and Animals 23 (2):128-147.
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  23.  30
    Jason Hanna (2012). Paternalism and the Ill-Informed Agent. Journal of Ethics 16 (4):421-439.
    Most anti-paternalists claim that informed and competent self-regarding choices are protected by autonomy, while ill-informed or impaired self-regarding choices are not. Joel Feinberg, among many others, argues that we can in this way distinguish impermissible “hard” paternalism from permissible “soft” paternalism. I argue that this view confronts two related problems in its treatment of ill-informed decision-makers. First, it faces a dilemma when applied to decision-makers who are responsible for their ignorance: it either permits too much, or else too little, (...)
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  24.  8
    Joel P. Christensen (2012). Noun–Epithet Combinations Dee Iuncturae Homericae. A Study of Noun–Epithet Combinations in the Iliad and the Odyssey. Part I: Repertories I–III. Pp. Xvi + 487. Hildesheim, Zurich and New York: Olms–Weidmann, 2010. Cased, €128. ISBN: 978-3-487-14340-8. [REVIEW] The Classical Review 62 (1):15-17.
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  25.  8
    Joel Marks (2010). Moral Moments: Am I a Plagiarist? Philosophy Now 78:48-48.
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  26. Joel Feinberg (1985). Harm to Others: The Moral Limits of the Criminal Law, Vol. I. Law and Philosophy 4 (3):423-432.
     
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  27. Joël Biard, Nicholas D.’Autrécourt & Gautier Burley (2007). George Arabatzis,'Paideia'and 'Episteme'in Michael of Ephesus. In De Part. Anim. I, 1, 3–2, 10 (Athens: Academy of Athens, Research Center on Greek Philosophy, 2006). 340 Pp. ISBN 960-404-092-8.[In Greek, with English Summary]. Adriano Oliva, Les Débuts de l'Enseignement de Thomas d'Aquin Et Sa Conception de la 'Sacra Doctrina', Avec l'Édition du Prologue de Son Commentaire des Sentences (Paris: Vrin, 2006). [REVIEW] Vivarium 45:128-130.
  28.  17
    Danny Scoccia (2013). In Defense of “Pure” Legal Moralism. Criminal Law and Philosophy 7 (3):513-530.
    In this paper I argue that Joel Feinberg was wrong to suppose that liberals must oppose any criminalization of “harmless immorality”. The problem with a theory that permits criminalization only on the basis of his harm and offense principles is that it is underinclusive, ruling out laws that most liberals believe are justified. One objection (Arthur Ripstein’s) is that Feinberg’s theory is unable to account for the criminalization of harmless personal grievances. Another (Larry Alexander’s and Robert George’s) is that (...)
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  29.  4
    Craig Purshouse (2016). A Defence of the Counterfactual Account of Harm. Bioethics 30 (4):251-259.
    In order to determine whether a particular course of conduct is ethically permissible it is important to have a concept of what it means to be harmed. The dominant theory of harm is the counterfactual account, most famously proposed by Joel Feinberg. This determines whether harm is caused by comparing what actually happened in a given situation with the ‘counterfacts’ i.e. what would have occurred had the putatively harmful conduct not taken place. If a person's interests are worse off (...)
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  30.  5
    Joel Marks (2002). Moral Moments: When I Heard the Learn’D Astronomer. Philosophy Now 36:40-40.
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  31.  1
    Joel P. Brereton & H. W. Bodewitz (1992). The Jyotiṣṭoma Ritual: Jaiminīya Brāhmaṇa I, 66-364, Introduction, Translation and CommentaryThe Jyotistoma Ritual: Jaiminiya Brahmana I, 66-364, Introduction, Translation and Commentary. [REVIEW] Journal of the American Oriental Society 112 (2):342.
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  32.  9
    Joel Sherzer (1978). Oh! That’s a Pun and I Didn't Mean It. Semiotica 22 (3-4).
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  33.  4
    Joel Marks (2010). Moral Moments: I Sink, Therefore I’M Not. Philosophy Now 77:39-39.
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  34.  4
    Joel Rudinow (1973). Religious Commitment I. Sophia 12 (1):1-5.
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  35.  4
    Joel Nordborg Nielsen (1994). Der er en verden uden for sproget. Om at sikre kvalitet i oversættelse af fagsproglige tekster. Hermes 12:91-108.
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  36.  10
    Joël Biard (1994). Il vescovo e i filosofi. La condanna parigina del 1277 e l'evoluzione dell'aristotelismo scolastico Luca Bianchi Collection «Quodlibet», vol. 6 Bergame, Pierluigi Lubrina, 1990, 280 p. [REVIEW] Dialogue 33 (03):536-.
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  37.  4
    Joel R. Levin, Elizabeth S. Ghatala & Larry Wilder (1974). Picture-Word Differences in Discrimination Learning: I. Apparent Frequency Manipulations. Journal of Experimental Psychology 102 (4):691.
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  38.  1
    Joel R. Levin, Elizabeth S. Ghatala & Larry Wilder (1974). "Picture-Word Differences in Discrimination Learning: I. Apparent Frequency Manipulations": Erratum. Journal of Experimental Psychology 103 (1):155-155.
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  39.  1
    Joël Biard (2014). Questiones Super Primum, Tertium et Quartum Librum Sententiarum I: Principia et Questio circa Prologum by Petrus de Alliaco. Journal of the History of Philosophy 52 (3):611-612.
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  40.  1
    Joel Berman (1992). McKenzie Ralph N., McNulty George F., and Taylor Walter F.. Algebras, Lattices, Varieties. Volume I. The Wadsworth & Brooks/Cole Mathematics Series. Wadsworth & Brooks/Cole Advanced Books & Software, Monterey, Calif., 1987, Xii+ 361 Pp. [REVIEW] Journal of Symbolic Logic 57 (1):266-268.
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  41.  2
    Joel Whitebook (1996). Response to ?I?Ek. Constellations 3 (2):157-163.
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  42. JoËl Biard (1994). "Il Vescovo E I Filosofi. La Condanna Parigina Del 1277 E l'Evoluzione Dell'aristotelismo Scolastico", Par Luca Bianchi. [REVIEW] Dialogue 33:536.
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  43. Germà Colón & Lluís Gimeno Betí (eds.) (2012). La Lingüística I les Seues Aplicacions En la Societat. Universitat Jaume I.
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  44. Joel Feinberg (1980). Obowiązki człowieka i prawa zwierząt. Etyka 18.
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  45. Joel Hamkins (2005). Lectures in Logic and Set Theory, Vols. I & II. [REVIEW] Bulletin of Symbolic Logic 11 (2):241-242.
     
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  46. Georg Lukacs, Stanislas George, René Girard, André Gisselbrecht, Joël Lefebvre & Édouard Pfrimmer (1960). La destruction de la Raison, t. I: Les débuts de l'irrationalisme moderne, de Schelling à Nietzsche; t. II: L'irrationalisme moderne, de Dilthey à Toynbee. « Le sens de la marche ». [REVIEW] Les Etudes Philosophiques 15 (2):290-291.
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  47. Joel T. Rosenthal (1994). Jack Cade's Rebellion of 1450.I. M. W. Harvey. Speculum 69 (1):161-163.
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  48. G. Tourlakis & Joel David Hamkins (2005). REVIEWS-Lectures in Logic and Set Theory, Vols. I & II. Bulletin of Symbolic Logic 11 (2):241-242.
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  49. Joel I. Friedman (2005). Modal Platonism: An Easy Way to Avoid Ontological Commitment to Abstract Entities. Journal of Philosophical Logic 34 (3):227-273.
    Modal Platonism utilizes "weak" logical possibility, such that it is logically possible there are abstract entities, and logically possible there are none. Modal Platonism also utilizes a non-indexical actuality operator. Modal Platonism is the EASY WAY, neither reductionist nor eliminativist, but embracing the Platonistic language of abstract entities while eliminating ontological commitment to them. Statement of Modal Platonism. Any consistent statement B ontologically committed to abstract entities may be replaced by an empirically equivalent modalization, MOD(B), not so ontologically committed. This (...)
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  50.  49
    Joel I. Friedman (1986). The Natural God: A God Even an Atheist Can Believe In. Zygon 21 (3):369-388.
    . In this paper, I attempt to dissolve the theism/atheism boundary. In the first part, I consider last things, according to mainstream science. In the second part, I define the Natural God as the Force of Nature—evolving, unifying, maximizing—and consider Its relation to last things. Finally, I discuss our knowledge of the Natural God and Its relevance to our personal lives. I argue that we can know the Natural God through scientific reason combined with global intuition, and that this knowledge, (...)
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