Results for 'John Polanyi'

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  1.  21
    Michael Polanyi, The Scientist.John Polanyi - 2004 - Tradition and Discovery 31 (1):7-10.
    This short reflection comments on Michael Polanyi as a self-educated scientist and reviews the areas of science to which he contributed.
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  2.  48
    Comments on the Occasion of the 100th Anniversary of the Birth of Michael Polanyi.John C. Polanyi - 1992 - Tradition and Discovery 18 (3):33-34.
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  3.  49
    Experience as Medium: John Dewey and a Traditional Japanese Aesthetic.Joseph D. John - 2007 - Journal of Speculative Philosophy 21 (2):83 - 90.
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  4.  42
    Polanyi on Teleology: A Response to John Apczynski and Richard Gelwick.Walter B. Gulick - 2005 - Zygon 40 (1):89-96.
    . Michael Polanyi criticized the neo‐Darwinian synthesis on two grounds: that accidental hereditary changes bringing adaptive advantages cannot account for the rise of discontinuous new species, and that a Ideological ordering principle is needed to explain evolutionary advance. I commend the previous articles by John Apczynski and Richard Gelwick and also argue, more strongly than they, that Polanyi's critique of evolutionary theory is flawed. It relies on an inappropriate notion of progress and untenable analogies from the human (...)
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  5.  35
    Abstract of "John Dewey and Polanyi".Harry Prosch - 1983 - Tradition and Discovery 11 (2):17-18.
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  6.  5
    Who Are the Persons of Michael Polanyi's Personal Knowledge and John Macmurray's Persons in Relation?Walter B. Gulick - 2009 - Appraisal 7 (3).
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  7.  1
    On Deafness in the Mind’s Ear: John Dewey and Michael Polanyi.J. E. Tiles - 1991 - Tradition and Discovery 18 (3):9-16.
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  8.  45
    Polanyi's Enduring Gift to “Theology and Science”.Robert John Russell - 2008 - Tradition and Discovery 35 (3):40-47.
    This essay is a brief assessment of the lasting impact of Michael Polanyi’s thought on the growing interdisciplinary field of “theology and science.” I note representative examples in the writing of Ian Barbour, Thomas Torrance, John Polkinghorne, Arthur Peacocke and John Haught, showing how Polanyi’s “personal knowledge,” as well as some other Polanyian themes, have been recognized and accepted.
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  9.  26
    Comments on Michael Polanyi, Scientist and Philosopher.N. E. Wetherick, Brian G. Gowenlock & John Puddefoot - 2007 - Tradition and Discovery 34 (3):31-43.
    This article discusses the 2005 OUP biography of Michael Polanyi by William T. Scott and Martin X. Moleski S.J., Michael Polanyi, Scientist and Philosopher . The discussants are N. E. Wetherick, Brian G Gowenlock, and John Puddefoot; Martin X. Moleski, S. J. briefly responds, providing a previously unpulished letter from Polanyi to Reverend Dr. Knox, a Presbyterian mininster.
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  10.  5
    Non-Human Knowledge According to Michael Polanyi.Mihály Héder & Daniel Paksi - 2018 - Tradition and Discovery 44 (1):50-66.
    Three recent interpreters of tacit knowledge, Harald Grimen, Harry Collins, and John McDowell, either deny it is appropriate to attribute knowledge of any sort to animals or ignore the relevance of the tacit knowledge of animals to human knowledge. In this article, we seek to show that in Michael Polanyi’s understanding, tacit knowledge in animals underlies and supports human explicit knowledge. For Polanyi, tacit knowledge arises in increasingly complex forms in evolutionary history, and explicit knowledge emerges from (...)
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  11.  65
    Pannenbergs Polanyianism: A Response to John V. Apczynski.Durwood Foster - 1982 - Zygon 17 (1):75-81.
    . John V. Apczynski, while presenting a helpful analysis of Wolfhart Pannenberg and Michael Polanyi, does not succeed in showing that Pannenberg’s theology is incoherent. Contrary to Apczynski, I hold that Pannenberg’s concern for theoretic assertions is not extrinsic but intrinsic and central to his program. Moreover, this concern does not rest directly upon the cultural dominance of impersonal knowing but is a countering of the theological overreaction against it. Polanyi has pioneered the critique of impersonal knowledge, (...)
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  12.  26
    “Visual Presentations of Social Matters” and Later Changes in Polanyi’s Social Theory.Richard W. Moodey - 2014 - Tradition and Discovery 41 (2):25-34.
    In a 1936 lecture, Polanyi claimed too much for the efficacy of visual presentations of relations among economic things. His 1945 book, Full Employment and Free Trade was the last of his major publications in which he used many diagrams to illustrate his points. In that book, he stated his objective of trying to popularize the economic theory of John Maynard Keynes. But after 1945, he seems to have stopped trying to help people understand Keynesian theory, and in (...)
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  13.  25
    Polanyi and Newman: A Reconsideration.Martin X. Moleski - 2014 - Tradition and Discovery 41 (2):45-55.
    The author’s doctoral dissertation on the theological implications of the epistemologies of John Henry Newman and Michael Polanyi operated on the assumption that Polanyi’s work was independent of Newman’s. That assumption was wrong. Polanyi read Newman’s Grammar of Assent twice and took at least five pages of notes on it; he also had a copy of the book in his personal library when he died. He mentioned his reading to a friend, but indicated that he could (...)
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  14.  31
    Polanyi's Finalism.John F. Haught & D. M. Yeager - 1997 - Zygon 32 (4):543-566.
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  15.  70
    Andrew Grosso on Polanyi as a Resource for Christian Theology.John Apczynski - 2008 - Tradition and Discovery 35 (1):46-48.
    These reflections on Andrew Grosso’s recent book Personal Being highlight his philosophical construction of a concept of personhood based on themes from the writings Of Michael Polanyi and his use of this conception to express creatively elements of the traditional Christian doctrines on the trinity. Additional clarifications are sought regarding his formulations on the divine personhood of Jesus, the adequacy of his formulations on the intra-trinitarian relations, and the insightfulness of the absolute personhood of the divine. This study is (...)
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  16.  47
    Does Polanyi's Thought Affirm A “Correspondence Thesis”?John V. Apczynski - 2012 - Tradition and Discovery 39 (2):27-28.
    These remarks are comments on Tihamér Margitay’s criticisms of Polanyi’s so-called “correspondence thesis” in his recent essay “From Epistemology to Ontology.”.
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  17.  41
    Polanyi's Au Gustinianism.John V. Apczynski - 1993 - Tradition and Discovery 20 (1):27-41.
    The aim of this essay is to display a congruence between several important features of Augustine’s theory of knowledge, including our knowledge of the world (sapientia) and our knowledge of the standards guiding our thought (sapientia), and Michael Polanyi’s theory of personal knowledge. Its purpose is to commendan interpretation of Polanyi’s thought which situates his major insights within an Augustinian intellectual tradition and which thereby offers fruitful possibilities for theological reflection, particularly on the reality of God.
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  18.  40
    Torrance on Polanyi and Polanyi on God.John V. Apczynski - 1997 - Tradition and Discovery 24 (1):32-34.
    This review discusses Weightman's interpretation of Torrance's appropriation of Polanyi's theory of science; Weightman shows how Torrance develops a contemporary “natural”theology, moving beyond Barthian roots, but he argues Torrance misconstrues Polanyi's understanding of “religion” and God. I support Weightman's account, acknowledging much of his argument regarding the nature of religion, but I question whether his constructivist view of God can support the role it must play in Polanyi's thought.
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  19.  18
    Karl Polanyi for Historians: An Alternative Economic Narrative.Rob Knowles & John R. Owen - 2008 - The European Legacy 13 (2):175-191.
    The purpose of this essay is to provide the historian with a generic understanding of the term economy by examining some aspects of the work of the Hungarian ?economic historian? Karl Polanyi (1886?1964). It does not seek to explain Polanyi's economic ideas to economists nor does it seek to locate his ideas within the discourses of the academic discipline of economics; there is abundant academic literature which carries out those tasks. This essay is intended to help fill a (...)
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  20.  43
    Beyond Polanyi.John C. Puddefoot - 1988 - Tradition and Discovery 16 (1):34-36.
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  21.  46
    “A Response To The Papers of Robert John Russell, Durwood Foster and Richard Gelwick”.Donald Musser - 2008 - Tradition and Discovery 35 (3):48-50.
    This essay is a brief response to Durwood Foster and Richard Gelwick’s essays analyzing the 1963 encounter of Paul Tillich and Michael Polanyi and to Robert Russell’s assessment of the importantce of Polanyi’s ideas for recent theology and science discussions.
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  22.  35
    Agassi On Polanyi.John V. Apczynski & Michael Chiariello - 1985 - Tradition and Discovery 13 (1):4-19.
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  23.  39
    Christian Doctrine in the Light of Michael Polanyi’s Theory of Personal Knowledge.John C. Puddefoot - 1995 - Tradition and Discovery 22 (2):40-41.
  24.  15
    The Michael Polanyi Papers In The Department Of Special Collections, University Of Chicago Library.John M. Cash - 1996 - Tradition and Discovery 23 (1):4-47.
  25.  6
    Michael Polanyi's Contributions to the Cause of Freedom in Science.John R. Baker - 1978 - Minerva 16 (3):382-396.
  26.  15
    Book Review:The Logic of Personal Knowledge, Essays Presented to Michael Polanyi on His Seventieth Birthday Edward Shils. [REVIEW]John Tucker - 1962 - Philosophy of Science 29 (3):328-.
  27.  2
    Agassi On Polanyi: Comments On Joseph Agass's Science and Society.John V. Apczynski & Michael Chiariello - 1985 - Tradition and Discovery 13 (1):4-19.
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  28. Michael Polanyi's Search for Truth.John V. Apczynski, Robert B. Glassman, Steven Reiss, Amos Yong, Jacqueline R. Cameron, Rebecca Sachs Norris, Andrew Ward & Holmes Rolston Iii - forthcoming - Zygon.
  29. The Tacit in Experience: Polanyi and Whitehead.John B. Bennett - 1978 - The Thomist 42 (1):28.
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  30.  39
    Some Presuppositions in the Metaphysics of Chemical Reactions.Rom Harré - 2008 - Foundations of Chemistry 10 (1):19-38.
    The project of chemistry to classify substances and develop techniques for their transformation into other substances rests on assumptions about the means by which compounds are constituted and reconstituted. Robert Boyle not only proposed empirical tests for a metaphysics of material corpuscules, but also a principle for designing experimental procedures in line with that metaphysics. Later chemists added activity concepts to the repertoire. The logic of activity explanations in modern times involves hierarchies of activity concepts, transitions between levels through non-dispositional (...)
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  31.  46
    Francis Hutcheson and John Clarke on Desire and Self-Interest.John J. Tilley - forthcoming - The European Legacy:1-24.
    Among the most animating debates in eighteenth-century British ethics was the debate over psychological egoism, the view that our most basic desires are self-interested. An important episode in that debate, less well known than it should be, was the exchange between Francis Hutcheson and John Clarke of Hull. In the early editions of his Inquiry into Virtue, Hutcheson argued ingeniously against psychological egoism; in his Foundation of Morality, Clarke argued ingeniously against Hutcheson’s arguments. Later, Hutcheson attempted new arguments against (...)
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  32. John Clarke of Hull's Argument for Psychological Egoism.John J. Tilley - 2015 - British Journal for the History of Philosophy 23 (1):69-89.
    John Clarke of Hull, one of the eighteenth century's staunchest proponents of psychological egoism, defended that theory in his Foundation of Morality in Theory and Practice. He did so mainly by opposing the objections to egoism in the first two editions of Francis Hutcheson's Inquiry into Virtue. But Clarke also produced a challenging, direct argument for egoism which, regrettably, has received virtually no scholarly attention. In this paper I give it some of the attention it merits. In addition to (...)
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  33.  92
    Francis Hutcheson and John Clarke: Self-Interest, Desire, and Divine Impassibility.John J. Tilley - 2017 - International Philosophical Quarterly 57 (3):315-330.
    In this article I address a puzzle about one of Francis Hutcheson’s objections to psychological egoism. The puzzle concerns his premise that God receives no benefit from rewarding the virtuous. Why, in the early editions of his Inquiry Concerning Virtue, does Hutcheson leave this premise undefended? And why, in the later editions, does he continue to do so, knowing that in 1726 John Clarke of Hull had subjected the premise to plausible criticism, geared to the very audience for whom (...)
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  34. The Political Thought of John Locke: An Historical Account of the Argument of the 'Two Treatises of Government'.John Dunn - 1969 - London: Cambridge University Press.
    This study provides a comprehensive reinterpretation of the meaning of Locke's political thought. John Dunn restores Locke's ideas to their exact context, and so stresses the historical question of what Locke in the Two Treatises of Government was intending to claim. By adopting this approach, he reveals the predominantly theological character of all Locke's thinking about politics and provides a convincing analysis of the development of Locke's thought. In a polemical concluding section, John Dunn argues that liberal and (...)
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  35.  82
    The Philosophy of John Dewey.John Dewey & John J. McDermott - 1973 - University of Chicago Press.
    This is an extensive anthology of the writings of John Dewey, edited by John J. McDermott.
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  36.  10
    The Nature Philosophy of John Dewey.John R. Shook - 2017 - Dewey Studies 1 (1):13-43.
    John Dewey’s pragmatism and naturalism are grounded on metaphysical tenets describing how mind’s intelligence is thoroughly natural in its activity and productivity. His worldview is best classified as Organic Realism, since it descended from the German organicism and Naturphilosophie of Herder, Schelling, and Hegel which shaped the major influences on his early thought. Never departing from its tenets, his later philosophy starting with Experience and Nature elaborated a philosophical organon about science, culture, and ethics to fulfill his particular version (...)
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  37.  69
    John Locke: Resistance, Religion, and Responsibility.John Marshall - 1994 - Cambridge University Press.
    A major account of the development of the political, religious, social and moral thought of John Locke.
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  38.  39
    An Analysis of Properties in John Heil’s "From an Ontological Point of View".Sharon R. Ford - 2007 - In Giacomo Romano (ed.), Symposium on: John Heil, From an Ontological Point of View. Bari: Swif. pp. 45-51.
    In this paper I argue that the requirement for the qualitative is theory-dependent, determined by the fundamental assumptions built into the ontology. John Heil’s qualitative, in its role as individuator of objects and powers, is required only by a theory that posits a world of distinct objects or powers. Does Heil’s ‘deep’ view of the world, such that there is only one powerful object require the qualitative as individuator of objects and powers? The answer depends on whether it is (...)
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  39.  46
    The Politics of Yhwh: John Howard Yoder's Old Testament Narration and its Implications for Social Ethics.John C. Nugent - 2011 - Journal of Religious Ethics 39 (1):71-99.
    The apparent tension between the moral codes of the Old and New Testaments constitutes a perennial problem for Christian ethics. Scholars who have taken this problem seriously have often done so in ways that presume sharp discontinuity between the Testaments. They then proceed to devise a system for identifying what is or is not relevant today, or what pertains to this or that particular social sphere. John Howard Yoder brings fresh perspectives to this perennial problem by refuting the presumption (...)
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  40. John Locke and Christianity: Contemporary Responses to the Reasonableness of Christianity.Victor Nuovo & John Locke (eds.) - 1997 - Thoemmes Press.
    The Reasonableness of Christianity is a major work by one of the greatest modern philosophers. Published anonymously in 1695, it entered a world upset by fierce theological conflict and immediately became a subject of controversy. At issue were the author’s intentions. John Edwards labelled it a Socinian work and charged that it was subversive not only of Christianity but of religion itself others praised it as a sure preservative of both. Few understood Locke’s intentions, and perhaps no one fully. (...)
     
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  41. El legado feminista de John Dewey.Marta Vaamonde Gamo & Jaime Nubiola - 2016 - Espacio, Tiempo y Educación 3 (2):281-300.
    This article shows how feminism welcomed and was influenced by the pragmatism of John Dewey. While in real terms his impact on European feminism has been minimal, this was not the case in contemporary America. In this article we study both how Dewey’s ideas were received amongst American feminists, as well as certain aspects of his thinking that could be enormously useful in present-day debates between critical and postmodern feminists. We compare the Deweyan and feminist arguments against the traditional (...)
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  42. John Dewey and Moral Imagination: Pragmatism in Ethics.Steven Fesmire - 2003 - Indiana University Press.
    While examining the important role of imagination in making moral judgments, John Dewey and Moral Imagination focuses new attention on the relationship between American pragmatism and ethics. Steven Fesmire takes up threads of Dewey's thought that have been largely unexplored and elaborates pragmatism's distinctive contribution to understandings of moral experience, inquiry, and judgment. Building on two Deweyan notions—that moral character, belief, and reasoning are part of a social and historical context and that moral deliberation is an imaginative, dramatic rehearsal (...)
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  43. Moral Enhancement Via Direct Emotion Modulation: A Reply to John Harris.Thomas Douglas - 2013 - Bioethics 27 (3):160-168.
    Some argue that humans should enhance their moral capacities by adopting institutions that facilitate morally good motives and behaviour. I have defended a parallel claim: that we could permissibly use biomedical technologies to enhance our moral capacities, for example by attenuating certain counter-moral emotions. John Harris has recently responded to my argument by raising three concerns about the direct modulation of emotions as a means to moral enhancement. He argues that such means will be relatively ineffective in bringing about (...)
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  44.  20
    John Stuart Mill on Luck and Distributive Justice.Piers Norris Turner - forthcoming - In Ian M. Church & Robert J. Hartman (eds.), The Routledge Handbook of the Philosophy and Psychology of Luck.
    My aim in this chapter is to place John Stuart Mill’s distinctive utilitarian political philosophy in the context of the debate about luck, responsibility, and equality. I hope it will reveal the extent to which his utilitarianism provides a helpful framework for synthesizing the competing claims of luck and relational egalitarianism. I attempt to show that when Mill’s distributive justice commitments are not decided by direct appeal to overall happiness, they are guided by three main public principles: an impartiality (...)
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  45.  65
    John Dewey and the High Tide of American Liberalism.Alan Ryan - 1995 - W.W. Norton.
    "When John Dewey died in 1952, he was memorialized as America's most famous philosopher, revered by liberal educators and deplored by conservatives, but universally acknowledged as his country's intellectual voice. Many things conspired to give Dewey an extraordinary intellectual eminence: He was immensely long-lived and immensely prolific; he died in his ninety-third year, and his intellectual productivity hardly slackened until his eighties." "Professor Alan Ryan offers new insights into Dewey's many achievements, his character, and the era in which his (...)
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  46.  22
    "John Wesley's Non-Literal Literalism and Hermeneutics of Love".Rem B. Edwards - 2016 - Wesleyan Theological Journal 51 (2):26-40.
    A thorough examination of John Wesley’s writings will show that he was not a biblical literalist or infallibilist, despite his own occasional suggestions to the contrary. His most important principles for interpreting the Bible were: We should take its words literally only if doing so is not absurd, in which case we should “look for a looser meaning;” and “No Scripture can mean that God is not love, or that his mercy is not over all his works.” Eleven instances (...)
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  47.  21
    Was Jesus Ever Happy? How John Wesley Could Have Answered.Rem B. Edwarads - 2017 - Wesleyan Theological Journal 52 (2017):119-132.
    John Wesley did not directly address the question, but he could have answered "Yes'" to "Was Jesus Ever Happy?" given his understanding of "happiness." His eudaimonistic understanding of happiness was that it consists in renewing and actualizing the image of God within us, especially the image of love. More particularly, it consists in actually living a life of moral virtue, love included, of spiritual fulfillment, of joy or pleasure taken in loving God, others, and self, and in minimizing unnecessary (...)
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  48. Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word.Scott M. Williams - 2010 - Recherches de Theologie Et Philosophie Medievales 77 (1):35-81.
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare the (...)
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  49. Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II].Marek Piechowiak - 2014 - Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of natural law and justice of (...)
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  50. MICHAEL POLANYI: CAN THE MIND BE REPRESENTED BY A MACHINE?Paul Richard Blum - 2010 - Polanyiana 19 (1-2):35-60.
    In 1949, the Department of Philosophy at the University of Manchester organized a symposium “Mind and Machine” with Michael Polanyi, the mathematicians Alan Turing and Max Newman, the neurologists Geoff rey Jeff erson and J. Z. Young, and others as participants. Th is event is known among Turing scholars, because it laid the seed for Turing’s famous paper on “Computing Machinery and Intelligence”, but it is scarcely documented. Here, the transcript of this event, together with Polanyi’s original statement (...)
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