Results for 'John E. Nygaard'

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  1. On Life's Threshold: Talks to Young People on Character and Conduct, Tr. By E. St. John.Charles Wagner & Edna St John - 1905
     
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  2.  6
    Resistance to Extinction Following Sequences of Partial and Continuous Reinforcement in a Human Choice Task.Sherwin B. Cotler & John E. Nygaard - 1969 - Journal of Experimental Psychology 81 (2):270.
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  3.  5
    Response Decrement in Extinction and Counter Conditioning as a Function of the Number of Reinforced Guessing Responses.Edward L. Trembley & John E. Nygaard - 1966 - Journal of Experimental Psychology 71 (5):691.
  4.  6
    Cue and Contextual Stimulus Intensity in Discrimination Learning.John E. Nygaard - 1958 - Journal of Experimental Psychology 55 (2):195.
  5.  6
    Studies in Philosophy and the History of Philosophy, Vol. III: John Duns Scotus, 1265-1965. [REVIEW]A. R. E. - 1968 - Review of Metaphysics 21 (3):567-567.
    This is an outstanding contribution to Scotistic scholarship in English. A distinguished array of Scotus and medieval philosophy scholars have served up polished essays to mark this the seventh centenary of the birth of the "Subtle Doctor." Allan Wolter writes on "The Formal Distinction," Timotheus A. Barth on "Being, Univocity, and Analogy According to Duns Scotus," Heiko Oberman on "Duns Scotus, Nominalism, and the Council of Trent," Efrem Bettoni on "The Originality of the Scotistic Synthesis," Bonansea on "Duns Scotus' Voluntarism," (...)
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  6.  21
    The Story of the Stone, Volume 5: The Dreamer Wakes. By Cao Xueqin and Gao E.Ellen Widmer, Cao Xueqin, Gao E. & John Minford - 1988 - Journal of the American Oriental Society 108 (4):650.
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  7.  7
    The Personal Universe: Essays in Honor of John MacMurray. [REVIEW]T. L. E. - 1976 - Review of Metaphysics 30 (1):143-144.
    John Macmurray, Emeritus Professor of Philosophy of Edinburgh University, is best known for his Gifford Lectures delivered at the University of Glasgow in 1953-54. In those lectures, Self As Agent and Persons in Relation, Macmurray develops the thesis that the form of the personal is the agent and that the self as agent is constituted in its relation to the other. For Macmurray this means that one should no longer conceive the self primarily as a knower set over against (...)
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  8.  43
    Reason, Experience, and God: John E. Smith in Dialogue.Vincent Michael Colapietro & John Edwin Smith (eds.) - 1997 - Fordham University Press.
    John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then redically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, william Earnest Hocking, and (...)
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  9. John E. Smith: Doing Something with American Philosophy. Neville - 2011 - The Pluralist 6 (3):117.
    The philosophy of John Smith is not a dispassionate subject for me. He was my teacher from my sophomore year in college through the PhD, which he mentored. I worked in his office nearly every day during that time. He became my intellectual father and framed the way I took up philosophy. He performed my wedding and twenty-five years later taught my two daughters. We worked together philosophically and in the politics of the academy from my first day as (...)
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  10.  6
    Adam Smith's Equality and the Pursuit of Happiness by John E. Hill.Jerome A. Stone - 2019 - American Journal of Theology and Philosophy 40 (1):92-95.
    I thought that I knew Adam Smith. Apparently not! "The political economy of the USA today is based on a laissez-faire interpretation of his Wealth of Nations," which, according to John E. Hill, "grossly distorts Smith's ideas." Furthermore, "correctly interpreting" Smith's thought would lead to greater happiness in all capitalistic political economic systems". The general slant of this book is that gross misinterpretations of Smith's theory of market capitalism have been used to justify the destruction of the moral standards (...)
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  11.  7
    John E. Toews on Essays From the Edge: Parerga & Paralipomena, by Martin Jay. [REVIEW]John E. Toews - 2012 - History and Theory 51 (3):397-410.
    This review of Martin Jay’s recent published collection of essays examines his ongoing rethinking, supplementation, and revision of central themes—the negative and positive dialectics of historical totalization, the varieties and uses of conceptions of experience, the nature of visual cultures and scopic regimes, and the ambiguities of truth-construction in the public realm—that have been the focus of his major works since the 1970s. It argues that his more recent work indicates a gradual shift toward an affirmation of the kinds of (...)
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  12.  19
    To: “Latest Quaternary Sedimentation in the Northern Gulf of Mexico Intraslope Basin Province: II — Stratigraphic Analysis and Relationship to Glacioeustatic Climate Change,” Hilary Clement Olson, John E. Damuth, and C. Hans Nelson, Interpretation, 4, No. 1, SC81–SC95, Doi: Http://Dx.Doi.Org/10.1190/INT-2015-0111.1. [REVIEW]Hilary Clement Olson, John E. Damuth & C. Hans Nelson - 2016 - Interpretation: SEG 4 (3):Y1-Y1.
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  13.  25
    John E. Smith on Experience.Dale M. Schlitt - 1987 - Philosophy and Theology 2 (2):105-123.
    In this study I propose that John E. Smith’s years-long argument for the importance of, and indeed his prolonged focus on, the notion of experience provides a particularly useful point of entry into the classical North American philosophical tradition and specifically into more pragmatist understandings of experience. Thisstudy of Smith on experience will proceed in three steps. After a brief reference in Part One to the Roycean background and context to Smith’s efforts toward a more adequate understanding of experience, (...)
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  14.  19
    The Structure of Religion: JOHN E. SMITH.John E. Smith - 1965 - Religious Studies 1 (1):63-73.
    The popular belief that religion is the same everywhere or that all religions are ‘at bottom’ identical in essentials is a widespread falsehood that is saved from being completely worthless by the fact that religion does exhibit a universal or common structure wherever it appears. This structure is intimately related to the structure of human life in the world. The enduring pattern that enables us to understand religions widely separated in both time and space depends largely on the fact that (...)
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  15.  23
    Comments on Beth J. Singer's "John E. Smith on Pragmatism".John E. Smith - 1980 - Transactions of the Charles S. Peirce Society 16 (1):26 - 33.
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  16.  10
    Religious Insight and the Cognitive Problem: JOHN E. SMITH.John E. Smith - 1971 - Religious Studies 7 (2):97-111.
    Despite the title, I do not intend to launch another expedition into the domain of epistemology. I wish instead to call attention to some problems which have arisen for philosophical theologians and philosophers of religion, as a result of two facts about the development of modern philosophy and its bearing on the analysis and interpretation of religious insight. Following these considerations, I shall propose in brief compass a programme for the future which I believe will prove fruitful for the philosophical (...)
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  17.  20
    Equality of Talent: John E. Roemer.John E. Roemer - 1985 - Economics and Philosophy 1 (2):151-188.
    If one is an egalitarian, what should one want to equalize? Opportunities or outcomes? Resources or welfare? These positions are usually conceived to be very different. I argue in this paper that the distinction is misconceived: the only coherent conception of resource equality implies welfare equality, in an appropriately abstract description of the problem. In this section, I motivate the program which the rest of the paper carries out.
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  18.  75
    A Public Ownership Resolution of the Tragedy of the Commons*: JOHN E. ROEMER.John E. Roemer - 1989 - Social Philosophy and Policy 6 (2):74-92.
    Imagine a society of fisherfolk, who, in the state of nature, fish on a lake of finite size. Fishing on the lake is characterized by decreasing returns to scale in labor, because the lake's finite size imply that each successive hour of fishing labor is less effective than the previous one, as the remaining fish become less dense in the lake. In the state of nature, the lake is commonly owned: each fishes as much as he pleases, and, we might (...)
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  19.  39
    Egalitarianism, Responsibility, and Information: John E. Roemer.John E. Roemer - 1987 - Economics and Philosophy 3 (2):215-244.
    Radical and liberal theories of egalitarianism are distinguished, in large part, by the differing degrees to which they hold people responsible for their own well-being. The most liberal or individualistic theory calls for equality of opportunity. Once such “starting gate equality,” as Dworkin calls it, is guaranteed, then any final outcome is justified, provided certain rules, such as voluntary trading, are observed. At the other pole, the most radical egalitarianism calls for equality of welfare. In between these two extremes are (...)
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  20.  41
    Providing Equal Educational Opportunity: Public Vs. Voucher Schools*: JOHN E. ROEMER.John E. Roemer - 1992 - Social Philosophy and Policy 9 (1):291-309.
    All advanced societies maintain a commitment to equal educational opportunity, which they claim to implement through a public school system that is charged toprovide all children with an education up to a state-enforced standard. Indeed, what public schools do, even in the best of circumstances, is to provide all children with a more or less equal exposure to educational inputs, rather than to guarantee them equal educational attainment. Children, as the schools receive them, differ markedly in their docility — due (...)
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  21.  22
    The Tension Between Direct Experience and Argument in Religion: JOHN E. SMITH.John E. Smith - 1981 - Religious Studies 17 (4):487-497.
    There is an undercurrent to be detected in Anselm's record of the meditative experience that issued in the Ontological Argument and, although it points to a profound and perennial problem in the interpretation of religion, this undercurrent has been largely ignored. The Argument, as is well known, moves entirely within the medium of reflective meaning focused on the idea of God and, unlike the cosmological arguments of later theologians, it makes no appeal whatever to a principle of causality or to (...)
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  22.  17
    Recent Work by J. N. Findlay: JOHN E. SMITH.John E. Smith - 1969 - Religious Studies 4 (2):275-282.
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  23.  17
    The External and Internal Odyssey of God in the Twentieth Century: JOHN E. SMITH.John E. Smith - 1984 - Religious Studies 20 (1):43-54.
    Some decades ago in his intriguing book on Jonathan Edwards, Perry Miller used to great effect the device of supposing a two-fold biography of Edwards, an external one consisting of the historical record embracing the major events of his life and times, and an internal one aimed at an interpretation of the mind of Edwards and the development of his thought.
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  24.  16
    Integrating Music Into Intellectual History: Nineteenth-Century Art Music as a Discourse of Agency and Identity: John E. Toews.John E. Toews - 2008 - Modern Intellectual History 5 (2):309-331.
    Few intellectual historians of nineteenth-century Europe would deny that the tradition of art music that evolved between the revolutionary watershed at the end of the eighteenth century and the international wars and domestic convulsions of the first half of the twentieth century—a body of musical works from Haydn and Mozart to Mahler and Strauss that has been passed down to us in canonized form as the “imaginary museum” of “classical music” —was an enormously significant dimension of European cultural and intellectual (...)
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  25.  8
    John Locke E as Teorias Do Direito de Resistência de Matriz Luterana.Silvio Gabriel Serrano Nunes - 2018 - Cadernos Espinosanos 38:189-205.
    Pretende-se abordar como os argumentos luteranos ─ de natureza constitucional das "magistraturas inferiores" e de direito privado ─ acerca do direito de resistência, desenvolvidos no final da década de 1520 e início de 1530, foram recepcionados no _Segundo Tratado Sobre o Governo Civil_, de John Locke, escrito no século XVII. O argumento de direito privado compreende que todo governante que abandona as boas ações e se dedica a cometer atos tirânicos se despoja de sua autoridade e, consequentemente, deve ser (...)
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  26.  16
    John Dewey e Aldous Huxley: o admirável e o impensável na formação social da mentalidade.José Cláudio Matos - 2011 - Conjectura: Filosofia E Educação 16 (3):78-96.
    Este trabalho discute a formação da mentalidade individual, por meio de uma reflexão comparativa entre Democracia e educação, de John Dewey, e Admirável mundo novo, de Aldous Huxley. O texto literário permite um diálogo e uma leitura em face do texto filosófico, que o caracteriza como campo para a realização de um experimento de pensamento. Esse experimento é a discussão do valor atribuído por Dewey ao crescimento individual e ao social, em contraposição ao valor encontrado na narrativa de Huxley, (...)
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  27. Egalitarian Political Economy Beyond Market Socialism. A Comment on John E. Roemer.Martin Beckstein - 2013 - .
    On reflecting about the prospects of advancing the egalitarian cause in the United States, John Roemer makes the case for more traditional strategies than the coupon socialism model he advocated in earlier work. First of all, he suggests, an ethos of solidarity must be developed and the super-rich be subjected to higher taxation. This comment assesses this proposal. On the one hand it is discussed whether the ethos of solidarity Roemer calls for in order to counteract the culture of (...)
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  28.  36
    John E. Atwell, "Schopenhauer: The Human Character". [REVIEW]David E. Cartwright - 1992 - Journal of the History of Philosophy 30 (2):315.
  29.  49
    Connie L. Scarborough, A Holy Alliance: Alfonso X's Political Use of Marian Poetry.(Juan de la Cuesta Hispanic Monographs, Series: Estudios de Literatura Medieval “John E. Keller” 6.) Newark, DE: Juan de la Cuesta, 2009. Pp. 206. $22.95. ISBN: 9781588711489. [REVIEW]Martha E. Schaffer - 2013 - Speculum 88 (2):576-578.
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  30.  31
    Critical Thinking, A Deflated Defense: A Critical Study of John E. McPeck's Teaching Critical Thinking: Dialogue and Dialectic.Jonathan E. Adler - 1991 - Informal Logic 13 (2).
    A critical study of McPeck's recent book, in which he strengthens and develops his arguments against teaching critical thinking (CT). Accepting McPeck's basic claim that there is no unitary skill of reasoning or thinking, I argue that his strictures on CT courses or programs do not follow. I set out what I consider the proper justification that programs in CT have to meet, and argue both that McPeck demands much more than is required, and also that it is plausible that (...)
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  31.  21
    John E. Smith. The Analogy of Experience. Pp. 140. $6.95. [REVIEW]E. L. Mascall - 1973 - Religious Studies 9 (4):490.
  32.  14
    History and Historiography of Post-Mongol Central Asia and the Middle East. Studies in Honor of John E. Woods * Edited by Judith Pfeiffer and Sholeh A. Quinn, in Collaboration with Ernest Tucker. [REVIEW]C. E. Bosworth - 2008 - Journal of Islamic Studies 19 (2):260-263.
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  33.  42
    Review: Hare, John E., God and Morality: A Philosophical History[REVIEW]Robert Gressis - 2007 - Notre Dame Philosophical Reviews 2007 (11).
    In this book, John Hare talks about the relationship between theism and the moral theories of four influential philosophers: Aristotle, Duns Scotus, Kant, and R. M. Hare.
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  34.  25
    Book Review:A Future for Socialism. John E. Roemer. [REVIEW]Robert E. Goodin - 1996 - Ethics 106 (2):462-.
  35.  22
    Book Review:The Idea of Democracy. David Copp, Jean Hampton, John E. Roemer. [REVIEW]Robert E. Goodin - 1995 - Ethics 105 (2):425-.
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  36.  19
    Experience and God. By John E. Smith. (Oxford University Press, 1968. Pp. 209. 40s 6d).John Hick - 1970 - Philosophy 45 (171):74-.
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  37.  6
    Comment on John E. Roemer.Martin Beckstein - 2013 - Analyse & Kritik 35 (1):65-69.
    On reflecting about the prospects of advancing the egalitarian cause in the United States, John Roemer makes the case for more traditional strategies than the coupon socialism model he advocated in earlier work. First of all, he suggests, an ethos of solidarity must be developed and the super-rich be subjected to higher taxation. This comment assesses this proposal. On the one hand it is discussed whether the ethos of solidarity Roemer calls for in order to counteract the culture of (...)
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  38. SMITH, John E.-"Experience and God". [REVIEW]John Hick - 1970 - Philosophy 45:74.
     
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  39.  47
    Teoria da justiça de John Jawls: entre o liberalismo e o comunitarismo.Denis Coitinho Silveira - 2007 - Trans/Form/Ação 30 (1):169-190.
    O objetivo do presente artigo é realizar uma análise da teoria da justiça como eqüidade de John Rawls em A Theory of Justice e no Political Liberalism, destacando seu modelo de complementaridade entre o deontológico e o procedimental com o teleológico e substancial, buscando responder algumas das críticas levantadas por autores comunitaristas à teoria rawlsiana de justiça e procurando apontar para suas semelhanças. Parto das críticas dos comunitaristas à teoria da justiça como eqüidade; posteriormente, analiso os aspectos teleológicos contidos (...)
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  40.  13
    Bordado Teórico E Contextualização Comparativa No Livro John of God, de Cristina Rocha.Steven Joseph Engler - 2018 - Horizonte - Revista de Estudos de Teologia E Ciências da Religião 16 (49):223-256.
    This article looks at two sorts of conceptual work in Cristina Rocha’s John of God: The Globalization of Brazilian Faith Healing : theoretical appliqué and comparative contextualization. The first involves using an ad hoc set of concepts to set out series of partial interpretations. Despite not offering one unified interpretation, this approach has the advantages of respecting the complexity of the case and indicating a range of relevant interpretative pathways. The second involves the standard work, in the study of (...)
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  41.  8
    História Natural E Ateísmo Antropológico Em John Locke.Saulo Henrique Souza Silva - 2018 - Cadernos Espinosanos 38:107-126.
    O objetivo deste artigo é dar relevo à presença da argumentação histórica e antropológica nas obras publicadas por John Locke entre 1689 e 1695. Essa orientação defende a existência de uma diversidade de povos e costumes ao redor do mundo, tomando como base as comunidades longínquas descritas nos relatos de viagens. Entre os tipos de povos considerados por Locke, existem sociedades ateias, idólatras, de moral filosófica e, poder-se-ia dizer, culmina com a defesa do cristianismo como a religião mais apropriada (...)
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  42.  23
    Que Realismo É Esse? Uma Análise da Ontologia Social de John Searle Sob a Ótica da Arqueologia Das Ciências Humanas de Foucault.Emmanoel de Oliveira Boff - 2016 - Trans/Form/Ação 39 (3):121-148.
    RESUMO: O artigo tem por objetivo analisar a ontologia social realista proposta por John Searle através da ótica da arqueologia das ciências humanas de Foucault. A ideia é verificar se a ontologia de Searle consegue escapar dos duplos identificados por Foucault no capítulo 9 de "As Palavras e as Coisas", de 1966. A conclusão é que a ontologia de base naturalista proposta por Searle não consegue escapar destes duplos, padecendo, portanto, da mesma circularidade que caracteriza a fundamentação das ciências (...)
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  43.  34
    Posição original e equilíbrio reflexivo em John Rawls: o problema da justificação.Denis Coitinho Silveira - 2009 - Trans/Form/Ação 32 (1):139-157.
    O objetivo deste artigo é estabelecer algumas considerações sobre o papel dos procedimentos de posição original e equilíbrio reflexivo na teoria da justiça como equidade de John Rawls, nas obras A Theory of Justice, Political Liberalism e Justice as Fairness: A Restatement. Eu pretendo mostrar que Rawls faz uso de um modelo coerentista-pragmático de justificação dos princípios de justiça em um âmbito público, que é não-fundacionalista em razão da interconexão entre estes procedimentos.
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  44.  24
    “Chama Viva de Amor”: elementos de poética e mística em João da Cruz ("Living Flame of Love": elements of poetical and mysticism in John of the Cross) - DOI: 10.5752/P.2175-5841.2009v7n14p114. [REVIEW]Carlos Frederico Barboza de Souza - 2009 - Horizonte 7 (14):114-135.
    Resumo O presente artigo se encontra na interface entre literatura e religião e trata-se de um estudo da linguagem presente na obra de João da Cruz intitulada “Chama viva de amor”, utilizando-se, para tal, de alguns recursos da crítica literária. Esta obra teve a redação de seu poema realizada entre os anos de 1582-1584 e de seus comentários nos anos de 1585/86 (primeira redação) e 1591 (segunda redação). É um texto que, tanto em sua dimensão poética quanto em sua prosa, (...)
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  45. A Tolerância E Sua Medida Em John Locke E Pierre Bayle.Maria Cecília Pedreira de Almeida - 2010 - Princípios 17 (27):31-52.
    Resumo : Os escritos de John Locke e Pierre Bayle sobre a tolerância contribuíram decisivamente para a formaçáo do discurso filosófico sobre aquele conceito, que será amplamente divulgado no século XVIII. A doutrina de Locke afirma que o indivíduo tem certos direitos, que estáo intrinsecamente relacionados com a sua liberdade e devem ser respeitados pelo Estado. Bayle também foi um defensor da tolerância, exaltando a liberdade de consciência do indivíduo. No entanto há divergências entre estes dois pensadores: Locke propõe (...)
     
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  46. A linha dividida: uma abordagem matemática í filosofia platônica, de Glenn Erickson e John Fossa.Jorge dos Santos Lima - 2007 - Princípios 14 (21):307-312.
    Resenha do livro de Erickson, Glenn W.; e Fossa, John A.. A linha dividida : uma abordagem matemática à filosofia platônica . Rio de Janeiro: Relume Dumará, 2006. 186 páginas. [Coleçáo Metafísica, n. 4].
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  47. Panacum de Paradoxos, de Glenn W. Erickson e John A. Fossa.Nemone de Sousa Pessoa - 2006 - Princípios 13 (19):219-221.
    Resenha do livro de Glenn W. Erickson e John A. Fossa. Panacum de Paradoxos . Natal: EDUFRN, 2006. 191 páginas  .
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  48. Número e razão, de Glenn W. Erickson e John A. Fossa.Tassos Lycurgo - 2007 - Princípios 14 (22):305-309.
    Resenha do livro de E rickson, Glenn W. e Fossa, John A.. Número e razáo : os fundamentos matemáticos da metafísica platônica. Natal: EDUFRN, 2005. 252 páginas.
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  49. The Methodological Heritage of Newton. Edited by Robert E. Butts [and] John W. Davis.Robert E. Butts & John Whitney Davis - 1970 - University of Toronto Press.
     
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  50.  27
    John E. Stambaugh: Sarapis Under the Early Ptolemies. (Études Préliminaires aux Religions Orientales Dans l'Empire Romain, 25.) Pp. Xxi + 102; 4 Plates. Leiden: Brill, 1972. Cloth, Fl. 64.J. Gwyn Griffiths - 1976 - The Classical Review 26 (1):141-141.
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