Results for 'Mihály Kránitz'

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  1. La teologia cattolica ungherese dopo il Concilio Vaticano II.Mihály Kránitz - 2010 - Gregorianum 91 (3):510-525.
    After World War II, Hungary along with other Central-European countries drifted away from theological development of Western-Europe. Both the message and the innovations of the Second Vatican Council arrived with some delay in this country governed by the communist ideology. In spite of this, the agreement concluded between the Holy See and the Hungarian state in 1964, enabled a number of well-prepared priests to study theology at Church universities outside of Hungary. From the 1970s onwards, theological books were more easily (...)
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  2. Optimal Experience: Psychological Studies of Flow in Consciousness.Mihaly Csikszentmihalyi & Isabella Selega Csikszentmihalyi (eds.) - 1988 - Cambridge University Press.
    What constitutes enjoyment of life? Optimal Experience: Psychological Studies of Flow in Consciousness offers a comprehensive survey of theoretical and empirical investigations of the "flow" experience, a desirable or optimal state of consciousness that enhances a person's psychic state. "Flow" can be said to occur when people are able to meet the challenges of their environment with appropriate skills, and accordingly feel a sense of well-being, a sense of mastery, and a heightened sense of self-esteem. The authors show the diverse (...)
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  3.  9
    The Meaning of Things.Mihaly Csikszentmihalyi & Eugene Halton - 1981 - New York, NY, USA: Cambridge University Press.
    The Meaning of Things explores the meanings of household possessions for three generation families in the Chicago area, and the place of materialism in American culture. Now regarded as a keystone in material culture studies, Halton's first book is based on his dissertation and coauthored with Mihaly Csikszentmihalyi. First published by Cambridge University Press in 1981, it has been translated into German, Italian, Japanese, and Hungarian. The Meaning of Things is a study of the significance of material possessions in contemporary (...)
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  4.  64
    The Art of Seeing: An Interpretation of the Aesthetic Encounter.Mihaly Csikszentmihalyi - 1990 - Getty Center for Education in the Arts.
    What is the nature of the aesthetic experience? Is it the same for everyone? It is possible to facilitate its occurrence? This book focuses on the psychology of the aesthetic experience and on the perception and understanding of art, suggesting ways to raise levels of visual literacy and enhance artistic enjoyment. The findings will be of importance not only to museum professionals and art educators, but also to psychologists and those interested in the nature of the aesthetic experience.
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  5.  56
    Effortless Attention in Everyday Life: A Systematic Phenomenology.Mihaly Csikszentmihalyi & Jeanne Nakamura - 2010 - In Brian Bruya (ed.), Effortless Attention: A New Perspective in the Cognitive Science of Attention and Action. MIT Press. pp. 179--189.
    This chapter focuses on the use of effortless attention in performing daily activities and tasks. It details a study developed by The University of Chicago and Claremont Graduate University, and named the Experience Sampling Method to collect data from subjects of the study investigating the use of effortless attention in daily life. The findings are based on an ESM study of subjects consisting of middle and high school students from around the United States and the Sloan Study of Youth and (...)
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  6.  42
    Consciousness for the Twenty-First Century.Mihaly Csikszentmihalyi - 1991 - Zygon 26 (1):7-25.
  7.  24
    Is Moral Philosophy Possible at All?Mihály Vajda - 1999 - Thesis Eleven 59 (1):73-85.
    Agnes Heller's Theory of Morals was to be composed of three parts: General Ethics, Moral Philosophy, and a Theory of Proper Behaviour. The first two were born; the third, however, before it was written, was rebaptized by the author who could not resist her inner compulsion to do so. It bears the title Ethics of Personality. This author does not conceal his one-sided preference for this last part of Heller's Theory of Morals which has only one imperative: `Be yourself! Follow (...)
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  8.  50
    Fruitless Polarities.Mihaly Csikszentmihalyi - 1998 - Behavioral and Brain Sciences 21 (3):411-411.
    Clear evidence of large individual differences in children's performance in talent areas can be explained either in terms of innate gifts (the “talent account”) or in terms of early exposure (the “no talent account” proposed by Howe et al.). At this point, there is no conclusive support for either account, and it is doubtful that talent could be explained exclusively by only one of them.
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  9.  8
    Introduction: The Concept of Emergence in Philosophical and Semiotic Context.Mihály Szívós - 2008 - Semiotica 2008 (170):3-24.
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  10. What We Must Accomplish in the Coming Decades.Mihaly Csikszentmihalyi - 2004 - Zygon 39 (2):359-366.
    . In order to survive as a species and grow in complexity, humanity must adopt a new image of what it means to be human, rediscover a reward system beyond the merely material, and see that young people find joy in challenges and in cooperating with others.
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  11.  17
    Darkness at Noon: In Memory of Ferenc Fehér.Mihály Vajda - 1997 - Constellations 3 (3):283-295.
  12.  6
    The State and Socialism.Mihaly Vajda - 1978 - Social Research 45.
  13.  43
    The Mythic Potential of Evolution.Mihaly Csikszentmihalyi - 2000 - Zygon 35 (1):25-38.
  14.  29
    From Thermodynamics to Values: A Transition yet to Be Accomplished.Mihaly Csikszentmihalyi - 1971 - Zygon 6 (2):163-167.
  15.  3
    Michael Blömer – Engelbert Winter , Iuppiter Dolichenus.Mihály Loránd Dészpa - 2014 - Klio 96 (2):749-756.
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  16. Korrelation von Macht und Recht.Mihäly Samu - forthcoming - Rechtstheorie.
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  17.  23
    World Economic Problems in the 1980s in a Global Perspective.Mihaly Simai - 1985 - World Futures 20 (3):207-229.
  18. Volto e volti: Aspetti psico-spirituali dell'identità personale.Mihaly Szentmartoni - 2001 - Gregorianum 82 (3):457-475.
    L'identité est l'ensemble des représentations qu'une personne a d'elle-même. L'A. définit les différentes facettes de l'identité psycho-spirituelle. •L'identité religieuse s'appuie sur l'expérience de conversion, qui est la perception intuitive de la vérité théologique que Dieu existe et qu'il a créé l'homme pour lui-même. L'expression psychologique d'une telle expérience est la prise de conscience que la direction fondamentale de l'existence humaine est l'orientation vers Dieu. •L'identité spirituelle s'appuie sur l'expérience de sa propre valeur. C'est une perception intuitive de la vérité théologique (...)
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  19. A Személyes És a Hallgatólagos Tudás Elmélete: Előzmények, Keletkezéstörténet És Új Távlatok.Mihály Szívós - 2005 - Nemzeti Tankönyvkiadó.
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  20. Der abschnitt »die freiheit Des selbstbewusstseins«: Der »phänomenologie Des geistes« in philosophiegeschichtlicher und geschichtlicher perspektive.Mihály Szívós - 2001 - Hegel-Jahrbuch 3 (1):152-156.
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  21.  6
    Die Rolle Des Ästhetischen Im Aufbau Des Hegelschen Systems.Mihály Szívós - 2000 - Hegel-Jahrbuch 2 (1):54-57.
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  22.  1
    Die Spuren der Idee des wissenschaftlichen Lebens im Geistbegriff. Zur Rekonstruktion eines politisch-philosophischen Gedankengangs.Mihály Szívós - 2007 - Hegel-Jahrbuch 2007 (1).
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  23.  1
    Foreword.Mihály Szívós - 2008 - Semiotica 2008 (170):1-2.
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  24.  3
    Zum Problem Der Bestimmtheit, Der Bewusstseinstatsachen, Der Reinen Einsicht Und Zu Ihrem Philosophiegeschichtlichen Hintergrund.Mihäly Szívós - 2005 - Hegel-Jahrbuch 7 (1):146-151.
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  25. Die Geschichte eines Abenteuers. Sein und Zeit auf Ungarisch.Mihály Vajda - 2005 - Studia Phaenomenologica 5:129-135.
    The author, as the leader of the team that translated Heidegger’s Sein und Zeit into Hungarian, tells the story of the translation. The members of this team were anything else but experts in Heidegger. Belonging to the so-called “democratic opposition” at the beginning of the ‘80s, they asked the author, a dissent himself, to hold for them a private seminar on modern phenomenology. It is here where they read Husserl, Scheler, and wanted to read Heidegger as well. Their German, however, (...)
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  26.  7
    Failure of a Renaissance (Why It is Impossible to Remain a Marxist in East Central Europe).Mihály Vajda - 1991 - Graduate Faculty Philosophy Journal 14 (1):49-60.
  27. Fate or Redemption: Nietzsche and the Greeks.Mihály Vajda - 2000 - Thesis Eleven 60 (1):92-98.
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  28.  6
    Godlessness.Mihály Vajda - 2016 - Dialogue and Universalism 26 (2):217-222.
    I myself and Marek Siemek could never accept the philosophical standpoint of the other, nevertheless we agreed with each other in a very important respect. For both of us philosophy was always a vital questioning, and not a kind of neutral science about the world. To Marek Georg Wilhelm Friedrich Hegel was the starting point, to me Martin Heidegger, later Frierich Nietzsche; Marek wanted to create a new unified explanation of our world, I have denied to possibility of such a (...)
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  29.  4
    My Emergence From the Immaturity of Marxism in Virtue of Phenomenology.Mihály Vajda - 2016 - HORIZON. Studies in Phenomenology 5 (1):54-69.
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  30. Man in Transcendental Homelessness: In Memory of Ferenc Feher.Mihaly Vajda - 1995 - Thesis Eleven 42 (1):32-40.
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  31.  27
    On Fascism.Mihaly Vajda - 1971 - Telos: Critical Theory of the Contemporary 1971 (8):43-63.
  32. Sárkányfogvetemény: Változatok Vörösmarty Az Emberek Című Versére.Mihály Vajda - 2011 - Kalligram.
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  33.  18
    Truth or Truths?Mihaly Vajda - 1975 - Philosophy and Social Criticism 3 (1):29-39.
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  34. What is "Real Socialims" a Reaction To?Mihaly Vajda - 1985 - Thesis Eleven 12 (1):156-165.
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  35. Attention and the Holistic Approach to Behavior.Mihaly Csikszentmihalyi - 1978 - In K. S. Pope & Jerome L. Singer (eds.), The Stream of Consciousness: Scientific Investigation Into the Flow of Experience. Plenum.
  36.  14
    Bookend.Mihaly Csikszentmihalyi - 1991 - Business Ethics 5 (4):30-30.
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  37.  7
    Bookend.Mihaly Csikszentmihalyi - 1991 - Business Ethics: The Magazine of Corporate Responsibility 5 (4):30-30.
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  38.  24
    Does Being Human Matter? On Some Interpretive Problems of Comparative Ludology.Mihaly Csikszentmihalyi - 1982 - Behavioral and Brain Sciences 5 (1):160-160.
  39. Introduction to Part IV.Mihaly Csikszentmihalyi & Isabella Csikszentmihalyi - 1988 - In Mihaly Csikszentmihalyi & Isabella Selega Csikszentmihalyi (eds.), Optimal Experience: Psychological Studies of Flow in Consciousness. Cambridge University Press. pp. 251--265.
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  40. Materialism and the Evolution of Consciousness.Mihaly Csikszentmihalyi - 2004 - In Tim Kasser & Allen D. Kanner (eds.), Psychology and Consumer Culture: The Struggle for a Good Life in a Materialistic World. American Psychological Association. pp. 91-106.
     
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  41.  30
    Reflections on Enjoyment.Mihaly Csikszentmihalyi - 1985 - Perspectives in Biology and Medicine 28 (4):489-497.
  42.  40
    Sociological Implications in the Thought of Teilhard de Chardin.Mihaly Csikszentmihalyi - 1970 - Zygon 5 (2):130-146.
  43.  36
    Sociocultural Speciation and Human Aggression.Mihaly Csikszentmihalyi - 1973 - Zygon 8 (2):96-112.
  44. The Art of Seeing: An Interpretation of the Aesthetic Experience.Mihaly Csikszentmihalyi & Rick E. Robinson - 1991 - J. Paul Getty Museum.
     
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  45.  22
    Mihály Makkai. On PCΔ-Classes in the Theory of Models. English with Russian Summary. A Magyar Tudományos Akadémia Matematikai Kutató Intézetének Közleményei, Ser. A, Vol. 9 No. 1–2 , Pp. 159–194. - M. Makkai. Remarks on My Paper “On PCΔ-Classes in the Theory of Models.” English with Russian Summary. A Magyar Tudományos Akadémia Matematikai Kutató Intézetének Közleményei, Ser. A, Vol. 9 No. 3 , Pp. 601–602. [REVIEW]Thomas Frayne - 1971 - Journal of Symbolic Logic 36 (2):335-336.
  46.  5
    Autonomous Robots and Tacit Knowledge.Mihály Héder & Daniel Paksi - 2012 - Appraisal 9 (2).
  47.  8
    Being Real and Contact with Reality.Mihály Héder - 2018 - Tradition and Discovery 44 (3):10-14.
    In the first part of Contact with Reality, Meek provides a justification for Polanyi’s realism, a justification she suggests Polanyi himself did not fully articulate. In the second part of Contact with Reality, Meek explores her own shift in thinking about realism, one that relieves Polanyi of the burden of justification. I argue Polanyi’s account of the reality of persons and their evolutionary history—what he calls “ultrabiology”—provides the foundation of his epistemology and thus his realism.
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  48.  57
    Emergent Knowledge and Its Challenge to Reductionist Thought.Mihály Héder - 2012 - Tradition and Discovery 39 (2):29-34.
    The title of Tihamér Margitay’s recent article “From Epistemology to Ontology” refers to a strong interpretation of Polanyi’s correspondence between knowing and being that enables ontological claims on purely epistemic grounds. I accept Margitay’s final conclusion which rejects strong correspondence, although on entirely different grounds. In addition, I point out that his treatment of Polanyi’s ontological claims about machines is based on yet unfounded assumptions about the nature of physics and technical design.
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  49.  11
    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 it. Both forms (...)
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  50.  7
    The epistemic opacity of autonomous systems and the ethical consequences.Mihály Héder - forthcoming - AI and Society:1-9.
    This paper takes stock of all the various factors that cause the design-time opacity of autonomous systems behaviour. The factors include embodiment effects, design-time knowledge gap, human factors, emergent behaviour and tacit knowledge. This situation is contrasted with the usual representation of moral dilemmas that assume perfect information. Since perfect information is not achievable, the traditional moral dilemma representations are not valid and the whole problem of ethical autonomous systems design proves to be way more empirical than previously understood.
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