Results for 'Marina Patricio Arruda'

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  1.  1
    FORMAÇÃO: uma responsabilidade social.Marina Patrício de Arruda - 1998 - Veritas – Revista de Filosofia da Pucrs 43 (5):49.
    O presente artigo busca tecer algumas considerações sobre o desenvolvimento de uma dissertação de mestrado que se propõe a estudar como o periódico vem garantindo a construção de concepções e práticas relativas à formação do cidadão e do trabalhador. Essa investigação volta-se para a extensa divulgação de cursos de formação para o trabalho que mostram as ações e estratégias desencadeadas pela sociedade, comprometida com a inserção profissional.
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  2.  7
    A Vontade Amorosa de Mudar o Mundo: Reflexiones Sobre Una Práctica Pedagógica.Marina Patricio Arruda & Geraldo Antonio Rosa - 2017 - Educação E Filosofia 31 (61):589-608.
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  3.  1
    CONSTRUÇÃO DE COMPETÊNCIA: Uma Demanda Emergente.Marina P. De Arruda - 1997 - Veritas – Revista de Filosofia da Pucrs 42 (2):265.
    O presente artigo busca tecer algumas considerações sobre o desenvolvimento do Subprojeto de pesquisa Formação instaurando competência que visa verificar como os processos de formação, dado ao contexto sócio-econômico atual, estão-se organizando quanto à construção da competência, demanda recente do mundo do trabalho.
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  4. Da Filosofia, da Pedagogia, da Escola: Liber Amicorum Manuel Ferreira Patrício.J. M. De Barros Dias, Luís Sebastião & Manuel Ferreira Patrício (eds.) - 2008 - Universidade de Évora.
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  5.  9
    A Vontade Amorosa de Mudar o Mundo: Reflexiones Sobre Una Práctica Pedagógica.Marina Patricio Arruda & Geraldo Antonio Rosa - 2017 - Educação E Filosofia 31 (61):589-608.
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  6.  34
    On the Relevant Systems P and P* and Some Related Systems.Ayda I. Arruda & Newton C. A. da Costa - 1984 - Studia Logica 43 (1/2):33 - 49.
    In this paper we study the systems P and $P^{\ast}$ (see Arruda and da Costa, O paradoxo de Curry-Moh Shaw-Kwei, Boletim da Sociedade Matemātica de São Paulo 18 (1966)) and some related systems. In the last section, we prove that certain set theories having P and $P^{\ast}$ as their underlying logics are non-trivial.
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  7.  31
    On the Relevant Systemsp Andp* and Some Related Systems.Ayda I. Arruda & Newton C. A. Costa - 1984 - Studia Logica 43 (1-2):33 - 49.
    In this paper we study the systemsP andP * (see Arruda and da Costa,O paradoxo de Curry-Moh Shaw-Kwei, Boletim da Sociedade Matemtica de São Paulo 18 (1966)) and some related systems. In the last section, we prove that certain set theories havingP andP * as their underlying logics are non-trivial.
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  8. Las Arquitecturas Del Deseo: Una Investigación Sobre Los Placeres Del Espíritu.José Antonio Marina - 2007 - Editorial Anagrama.
    José Antonio Marina –reincidiendo en su condición de detective cultural– se enfrenta en este libro a un nuevo caso. Durante milenios, la humanidad ha desconfiado de la fuerza del deseo. La sociedad opulenta en que vivimos altera esa tradición. Tiene que estimular constantemente los deseos para sobrevivir. Antes, la economía estaba dirigida por la demanda. Producía lo que era necesario. Ahora se rige por la oferta: crea en el público la necesidad de lo producido. Padecemos así un ansia inacabable, (...)
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  9. Friedrich Schleiermacher and Rudolf Otto.Jacqueline Mariña - 2008 - In John Corrigan (ed.), The Oxford Handbook of Religion and Emotion. Oxford University Press.
    Two names often grouped together in the study of religion are Friedrich Schleiermacher (1768–1884) and Rudolf Otto (1869–1937). Central to their understanding of religion is the idea that religious experience, characterized in terms of feeling, lies at the heart of all genuine religion. In his book On Religion, Schleiermacher speaks of religion as a “sense and taste for the Infinite.” In The Christian Faith, Schleiermacher grounds religion in the immediate self-consciousness and the “feeling of absolute dependence.” Influenced by Schleiermacher, Otto (...)
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  10. Making Sense of Kant’s Highest Good.Jacqueline Mariña & West Lafayette - 2000 - Kant-Studien 91 (3):329-355.
    This paper explores Kant's concept of the highest good and the postulate of the existence of God arising from it. Kant has two concepts of the highest good standing in tension with one another, an immanent and a transcendent one. I provide a systematic exposition of the constituents of both variants and show how Kant’s arguments are prone to confusion through a conflation of both concepts. I argue that once these confusions are sorted out Kant’s claim regarding the need to (...)
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  11. Chimps as Secret Agents.Caroline T. Arruda & Daniel J. Povinelli - 2016 - Synthese 193 (7):2129-2158.
    We provide an account of chimpanzee-specific agency within the context of philosophy of action. We do so by showing that chimpanzees are capable of what we call reason-directed action, even though they may be incapable of more full-blown action, which we call reason-considered action. Although chimpanzee agency does not possess all the features of typical adult human agency, chimpanzee agency is evolutionarily responsive to their environment and overlaps considerably with our own. As such, it is an evolved set of capacities (...)
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  12. Kant’s Derivation of the Formula of the Categorical Imperative: How to Get It Right.Jacqueline Mariña - 1998 - Kant-Studien 89 (2):167-178.
    This paper explores the charge by Bruce Aune and Allen Wood that a gap exists in Kant's derivation of the Categorical Imperative. I show that properly understood, no such gap exists, and that the deduction of the Categorical Imperative is successful as it stands.
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  13. Kant on Grace: A Reply to His Critics.Jacqueline Mariña - 1997 - Religious Studies 33 (4):379-400.
    Against those who dismiss Kant's project in the "Religion" because it provides a Pelagian understanding of salvation, this paper offers an analysis of the deep structure of Kant's views on divine justice and grace showing them not to conflict with an authentically Christian understanding of these concepts. The first part of the paper argues that Kant's analysis of these concepts helps us to understand the necessary conditions of the Christian understanding of grace: unfolding them uncovers intrinsic relations holding between God's (...)
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  14.  39
    Corporate Ethical Policies in Large Corporations in Argentina, Brazil and Spain.Domènec Melé, Patricia Debeljuh & M. Cecilia Arruda - 2006 - Journal of Business Ethics 63 (1):21-38.
    This paper examines the status of Corporate Ethical Policies (CEP) in large companies in Argentina, Brazil and Spain, with a special emphasis on Corporate Ethics Statements (CES), documents that define the firms’ philosophy, values and norms of conduct. It is based on a survey of the 500 largest companies in these nations. The findings reveal many similarities between these countries. Among other things, it emerges that most companies give consideration to ethics in business and have adopted some kind of formal (...)
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  15. The Religious Significance of Kant’s Ethics.Jacqueline Mariña - 2001 - American Catholic Philosophical Quarterly 75 (2):179-200.
    This paper provides analysis of Kant's Categorical Imperative and its relevance to religion. I discuss what the concept of a categorical imperative implies about self-transcendence, and what this understanding of self-transcendence indicates about the self's relation to God and others.
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  16. Schleiermacher on the Outpourings of the Inner Fire: Experiential Expressivism and Religious Pluralism.Jacqueline Marina - 2004 - Religious Studies 40 (2):125-143.
    Both in the Speeches and in The Christian Faith Schleiermacher offers a comprehensive theory of the nature of religion, grounding it in experience. In the Speeches Schleiermacher grounds religion in an original unity of consciousness that precedes the subject–object dichotomy; in The Christian Faith the feeling of absolute dependence is grounded in the immediate self-consciousness. I argue that Schleiermacher's theory offers a generally coherent account of how it is possible that differing religious traditions are all based on the same experience (...)
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  17. Why Care About Being an Agent?Caroline T. Arruda - 2017 - Australasian Journal of Philosophy 95 (3):488-504.
    The question ‘Why care about being an agent?’ asks for reasons to be something that appears to be non-optional. But perhaps it is closer to the question ‘Why be moral?’; or so I shall argue. Here the constitutivist answer—that we cannot help but have this aim—seems to be the best answer available. I suggest that, regardless of whether constitutivism is true, it is an incomplete answer. I argue that we should instead answer the question by looking at our evaluative commitments (...)
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  18. The Varieties of Moral Improvement, or Why Metaethical Constructivism Must Explain Moral Progress.Caroline Arruda - 2017 - Ethical Theory and Moral Practice 20 (1):17-38.
    Among the available metaethical views, it would seem that moral realism—in particular moral naturalism—must explain the possibility of moral progress. We see this in the oft-used argument from disagreement against various moral realist views. My suggestion in this paper is that, surprisingly, metaethical constructivism has at least as pressing a need to explain moral progress. I take moral progress to be, minimally, the opportunity to access and to act in light of moral facts of the matter, whether they are mind-independent (...)
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  19. Christology and Anthropology in Friedrich Schleiermacher.Jacqueline Mariña - 2005 - In The Cambridge Companion to Friedrich Schleiermacher.
    In my chapter "Christology and Anthropology in Friedrich Schleiermacher,” I discuss Schleiermacher's understanding of both the person and work of Christ. Schleiermacher's dialogue with the orthodox Christological tradition preceding him, as well as his understanding of the work of Christ, is founded on a critical analysis of the fundamental person-forming experience of being in relation to Christ and the community founded by him. I provide an analysis of Schleiermacher's discussion of the difficulties surrounding the use of the word "nature" in (...)
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  20. What Kind of Theory is the Humean Theory of Motivation?Caroline T. Arruda - 2017 - Ratio 30 (3):322-342.
    I consider an underappreciated problem for proponents of the Humean theory of motivation. Namely, it is unclear whether is it to be understood as a largely psychological or largely metaphysical theory. I show that the psychological interpretation of HTM will need to be modified in order to be a tenable view and, as it will turn out, the modifications required render it virtually philosophically empty. I then argue that the largely metaphysical interpretation is the only a plausible interpretation of HTM's (...)
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  21. Schleiermacher on the Philosopher’s Stone: The Shaping of Schleiermacher’s Early Ethics by the Kantian Legacy.Jacqueline Mariña - 1999 - Journal of Religion 79 (2):193-215.
    This article explores the early Schleiermacher's attempts to deal with difficult philosophical problems arising from Kant's ethics, specifically Kant's notion of transcendental freedom. How do we connect a transcendentally free act with the nature of the subject? Insofar as the act is transcendentally free, it cannot be understood in terms of causes, and this means that it cannot be connected with the previous state of the individual before he or she engaged in the act. I work through Schleiermacher's grappling with (...)
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  22. Aspects of the Historical Development of Paraconsistent Logic.Ayda I. Arruda - 1989 - In G. Priest, R. Routley & J. Norman (eds.), Paraconsistent Logic: Essays on the Inconsistent. Philosophia Verlag. pp. 99--130.
  23. Transcendental Arguments for Personal Identity in Kant’s Transcendental Deduction.Jacqueline Mariña - 2011 - Philo 14 (2):109-136.
    One of the principle aims of the B version of Kant’s transcendental deduction is to show how it is possible that the same “I think” can accompany all of my representations, which is a transcendental condition of the possibility of judgment. Contra interpreters such as A. Brook, I show that this “I think” is an a priori (reflected) self-consciousness; contra P. Keller, I show that this a priori self-consciousness is first and foremost a consciousness of one’s personal identity from a (...)
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  24.  24
    Mathematical Logic in Latin America: Proceedings of the IV Latin American Symposium on Mathematical Logic Held in Santiago, December 1978.Ayda I. Arruda, R. Chuaqui & Newton C. A. Costa (eds.) - 1980 - Sole Distributors for the U.S.A. And Canada, Elsevier North-Holland.
    (or not oveA-complete.) . Let * be a unary operator defined on the set F of formulas of the language £ (ie, if A is a formula of £, then *A is also a ...
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  25. Schleiermacher, Realism, and Epistemic Modesty: A Reply to My Critics.Jacqueline Mariña - 2010 - In Brent Sockness & Wilhelm Gräb (eds.), Schleiermacher, the Study of Religion, and the Future of Theology. de Gruyter.
    This paper explores two themes—Schleiermacher’s realism and his perspectivalism—and their significance for a theory of religion. I show that Schleiermacher's theory offers an account of human subjectivity and epistemological modesty that at the same time allows us to affirm the reality of the Absolute.
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  26. Theism in 19th and 20th Century Intellectual Life.Jacqueline Mariña - 2012 - In Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.), Routledge Companion to Theism. Routledge.
    This chapter traces how theism was developed by leading 19th and 20th century figures (Schleiermacher, Hegel, Kierkegaard, Nietzsche, Rahner, and Tillich) responding to Kant’s Copernican revolution in philosophy. Part one deals with the ontological nature of subjectivity itself and what it reveals about the conditions of the possibility of a subject’s relation to the Absolute. Part two explores the role of subjectivity and interiority in the individual’s relation to God, and part three takes a look at the theme of the (...)
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  27.  62
    Constitutivism and the Self-Reflection Requirement.Caroline Arruda - 2016 - Philosophia 44 (4):1165-1183.
    Constitutivists explicitly emphasize the importance of self-reflection for rational agency. Interestingly enough, there is no clear account of how and why self-reflection plays such an important role for these views. My aim in this paper is to address this underappreciated problem for constitutivist views and to determine whether constitutivist self-reflection is normatively oriented. Understanding its normative features will allow us to evaluate a potential way that constitutivism may meet its purported metaethical promise. I begin by showing why constitutivism, as exemplified (...)
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  28. Kant and Theology at the Boundaries of Reason. By Chris L. Firestone. Pp. 194, Ashgate, 2009, $84.88. [REVIEW]Jacqueline Mariña - 2013 - Heythrop Journal 54 (2):332-333.
    A review of Chris Firestone's Kant and Theology at the Boundaries of Reason.
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  29. Holiness.Jacqueline Mariña - 2010 - In Charles Taliaferro, Paul Draper & Phil Quinn (eds.), A Companion to the Philosophy of Religion. Wiley-Blackwell.
    This essay analyzes the category of “the holy” as developed by Rudolf Otto, examining his division of the holy into rational and non-rational elements. While rational elements of the holy are closely tied to ethics, another aspect of the holy can only be apprehended through sui generis feelings irreducible to other mental states. But how do non-rational elements relate to rational, ethical categories? I trace the distinction between rational and non-rational elements in Otto’s analysis to Kant’s two faculty psychology: the (...)
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  30. On Some Presumed Gaps in Kant's Refutation of Idealism.Jacqueline Mariña - 2004 - In Udo Rameil (ed.), Metaphysik und Kritik. Walter de Gruyter.
    Kant’s aim in the Refutation of Idealism is to show that the temporal determination of inner experience presupposes outer experience. Commentators have rightly noted the extraordinarily compressed character of Kant's argument, and numerous gaps in the argument have been pointed out. In this paper I focus on two of these gaps and provide a reconstruction of Kant's argument that closes them.
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  31.  70
    How I Learned to Worry About the Spaghetti Western: Collective Responsibility and Collective Agency.Caroline T. Arruda - 2017 - Analysis 77 (2):anx067.
    In recent years, collective agency and responsibility have received a great deal of attention. One exciting development concerns whether collective, non-distributive responsibility can be assigned to collective non-agents, such as crowds and nation-states. I focus on an underappreciated aspect of these arguments—namely, that they sometimes derive substantive ontological conclusions about the nature of collective agents from these responsibility attributions. I argue that this order of inference, whose form I represent in what I call the Spaghetti Western Argument, largely fails, even (...)
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  32. Transformation and Personal Identity In Kant.Jacqueline Marina - 2000 - Faith and Philosophy 17 (4):479-497.
    In this paper I explore how Kant’s development of the idea of the disposition in the Religion copes with problems implied by Kant’s idea of transcendental freedom. Since transcendental freedom implies the power of absolutely beginning a state, and therefore of absolutely beginning a series of the consequences of that state, a transcendentally free act is divorced from the preceding state of an agent, and would thus seem to be divorced from the agent’s character as well. The paper is divided (...)
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  33.  20
    Introduction.Jacqueline Marina - 2005 - In Jacqueline Mariña (ed.), The Cambridge Companion to Friedrich Schleiermacher. Cambridge: Cambridge University Press.
    This is my introduction as editor to The Cambridge Companion to Schleiermacher.
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  34.  4
    Business Ethics and Corporate Governance in Latin America.Heloisa B. Bedicks & M. Cecilia Arruda - 2005 - Business and Society 44 (2):218-228.
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  35. Aristotle as A-Theorist: Overcoming the Myth of Passage.Jacqueline Mariña & Franklin Mason - 2001 - Journal of the History of Philosophy 39 (2):169-192.
    Debate about the nature of time has been dominated by discussion of two issues: the reality of absolute time and the reality of A-series. We argue that Aristotle adopts a form of the A-theory entailing a denial of the reality of absolute time. Furthermore, Aristotle's denial of absolute time is linked to a denial of the reality of pure temporal becoming, namely, the idea that the now moves through a fixed continuum along which events are arranged in chronological order. We (...)
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  36.  26
    Non-Classical Logics, Model Theory, and Computability: Proceedings of the Third Latin-American Symposium on Mathematical Logic, Campinas, Brazil, July 11-17, 1976. [REVIEW]Ayda I. Arruda, Newton C. A. Costa & R. Chuaqui (eds.) - 1977 - Sale Distributors for the U.S.A. And Canada, Elsevier/North-Holland.
  37.  54
    The Role of Limits in Aristotle’s Concept of Place.Jacqueline Mariña - 1993 - Southern Journal of Philosophy 31 (2):205-216.
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  38. Meeting of the Association for Symbolic Logic: Bogotá, Colombia, 1981.Ayda I. Arruda, Xavier Caicedo, Rolando Chuaqui & Newton C. A. Costa - 1983 - Journal of Symbolic Logic 48 (3):884-892.
  39. All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism by Paul W. Franks. [REVIEW]Jacqueline Mariña - 2007 - Zeitschrift für Neuere Theologiegeschichte/Journal for the History of Modern Theology 14 (1):145-149.
  40.  76
    What We Can Intend: Recognition and Collective Intentionality.Caroline T. Arruda - 2016 - Southern Journal of Philosophy 54 (1):5-26.
    The concept of recognition has played a role in two debates. In political philosophy, it is part of a communitarian response to liberal theories of distributive justice. It describes what it means to respect others’ right to self-determination. In ethics, Stephen Darwall argues that it comprises our judgment that we owe others moral consideration. I present a competing account of recognition on the grounds that most accounts answer the question of why others deserve recognition without answering the question of what (...)
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  41.  18
    Schleirmacher and Otto.Jacqueline Mariña - 2007 - In John Corrigan (ed.), The Oxford Handbook of Religion and Emotion. Oup Usa.
    The essay discusses F. Schleiermacher and Rudolf Otto on the centrality of religious experience.
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  42.  47
    Possible Experience. [REVIEW]Jacqueline Marina - 2000 - Journal of the History of Philosophy 38 (1):130.
    This is my review of Arthur Collin's book.
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  43.  73
    Is God a Delusion? A Reply to Religion’s Cultured Despisers.Jacqueline Mariña - 2011 - Faith and Philosophy 28 (4):464-468.
    Review of Eric Reitan's Is God a Delusion.
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  44.  61
    Review Essay: Chant, Sara Rachel, Frank Hindriks and Gerhard Preyer, Editors. From Individual to Collective Intentionality: New Essays. Oxford: Oxford University Press, 2014. Pp. 240. [REVIEW]Caroline T. Arruda - 2016 - Philosophy of the Social Sciences 46 (3):318–331.
    I summarize and evaluate the aims of the collection From Individual to Collective Intentionality: New Essays edited by Sara Rachel Chant, Frank Hindriks and Gerhard Preyer in the context of the on-going debate about collective intentionality and group agency. I then consider the individual essays contained therein, both from the perspective of how they advance the collection’s goals and the coherence of their individual arguments.
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  45.  62
    Shared Intention and Reasons for Action.Caroline T. Arruda - 2015 - Philosophy of the Social Sciences 45 (6):596-623.
    Most theories of intentional action agree that if acting for a reason is a necessary condition for the action in question to be an intentional action, the reason need not genuinely justify it. The same should hold for shared intentional action, toward which philosophers of action have recently turned their attention. I argue that some of the necessary conditions proposed for shared intention turn out to require that we deny this claim. They entail that shared intention is possible only if (...)
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  46.  53
    Terry Godlove, Kant and the Meaning of Religion: The Critical Philosophy and Modern Religious Thought London: I. B. Tauris, 2014 Pp. 256 ISBN 9781848855298 £18.99. [REVIEW]Jacqueline Mariña - 2016 - Kantian Review 21 (1):138-141.
    Review of Godlove's book Kant and the Meaning of Religion in Kantian Review.
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  47.  34
    Kant and the Creation of Freedom. By Christopher Insole. Pp. Xiv, 264, Oxford: Oxford University Press, 2013, $35.00. [REVIEW]Jacqueline Mariña - 2017 - Heythrop Journal 58 (3):560-563.
    This is a review of Christopher Insole's book, Kant and the Creation of Freedom.
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  48.  26
    Attentional Orientation Patterns Toward Emotional Faces and Temperamental Correlates of Preschool Oppositional Defiant Problems: The Moderating Role of Callous-Unemotional Traits and Anxiety Symptoms.Georgiana Susa Erdogan, Oana Benga & Crina Marină - 2017 - Frontiers in Psychology 8.
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  49.  60
    Review: Margaret Gilbert, Joint Commitment: How We Make the Social World. [REVIEW]Caroline T. Arruda - 2014 - Ethics 125 (1):258-262.
  50.  29
    Kant's Construction of Nature: A Reading of the Metaphysical Foundations of Natural Science. By Michael Friedman. Pp. Xix, 624, Cambridge University Press, 2013, £70.00. [REVIEW]Jacqueline Mariña - 2017 - Heythrop Journal 58 (3):556-560.
    An extensive review of Michael Friedman's recent book.
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