Results for 'S. C. Das'

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  1.  42
    C. I. Lewiss Theory of Meaning and Theory of Value[REVIEW]B. R. S. - 1978 - Review of Metaphysics 32 (1):158-158.
    This examination of C. I. Lewiss theory of meaning and theory of value argues that while Lewiss own statement of the connection between them is inadequate (...), a way can be shown which allows for a connection between the two. The amount of space devoted to this endeavor is even briefer than the length of the book indicates, for the last nineteen pages consist of an appendix on Quines theory of meaning, and there are numbered but blank pages between chapters. The remaining pages are devoted to lengthy expositions of Lewiss key concepts, interspersed with discussions of the issues and problems involved. Washington neither shows that Lewiss connection between meaning and value is inadequate nor establishes an adequate connection of his own. This shortcoming, however, is secondary to a much more fundamental problem with the book: his understanding of Lewiss key concepts. For example, Washington holds that terminating judgments are those made in ordinary discourse in which knowledge is partial because always contingent upon further corroboration. That this is not a philosophical slip of the tongue is evinced in his numerous examples, all expressed in the objective language of nonterminating judgments, such as the following: "If I send Sue a bouquet of roses she will marry me." When he examines nonterminating judgments, he contrasts them with empirical propositions and describes them as tantamount to the type of assertions made by scientists and historiansclaims about events not directly associated with ones immediate experience or ones way of acting, morally or otherwise. (shrink)
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  2.  15
    The Cambridge Ancient History. Edited by J. B. Bury, S. A. Cook, and F. E. Adcock. Vol. I. Egypt and Babylonia to 1580 B.C. Pp. Xxii + 704, 13 Maps and Plans. Cambridge: University Press, 1923. 35s[REVIEW]C. S. - 1923 - Journal of Hellenic Studies 43 (2):212-213.
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  3.  59
    Notes on the Text of Aeschylus. By E. S. Hoernle, I.C.S., Former Scholar of New College, Oxford. Crown 8vo. Pp. 100. Oxford: Basil Blackwell, 1921. 4s. 6d[REVIEW]C. C. - 1922 - The Classical Review 36 (7-8):189-189.
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  4.  15
    The Holy Lake of the Acts of Rāma: An English Translation of Tulasī Dās's RāmacaritamānasaThe Holy Lake of the Acts of Rama: An English Translation of Tulasi Das's Ramacaritamanasa.Norvin Hein, W. Douglas P. Hill, Tulasī Dās & Tulasi Das - 1954 - Journal of the American Oriental Society 74 (1):66.
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  5.  10
    Christina von Hodenberg: Das andere Achtundsechzig. Gesellschaftsgeschichte einer Revolte, München: C. H. Beck-Verlag 2018, 250 S[REVIEW]Joachim H. Knoll - 2019 - Zeitschrift für Religions- Und Geistesgeschichte 71 (1):103-107.
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  6.  26
    Choudhury A. K. and Basu M. S.. On Detection of Group Invariance or Total Symmetry of a Boolean Function. Indian Journal of Physics, Vol. 36 , Pp. 3142; Also Proceedings of the Indian Association for the Cultivation of Science, Vol. 45 , Pp. 3142.Sheng C. L.. Detection of Totally Symmetric Boolean Functions. IEEE Transactions on Electronic Computers, Vol. EC-14 , Pp. 924926.Choudhury A. K. and Das S. R.. Comment onDetection of Totally Symmetric Boolean Functions.” IEEE Transactions on Electronic Computers, Vol. EC-15 , P. 813.Sheno C. L.. Author's Reply. IEEE Transactions on Electronic Computers, Vol. EC-15 , P. 813[REVIEW]M. A. Harrison - 1971 - Journal of Symbolic Logic 36 (4):694-695.
  7.  19
    Olympics for the Twenty-First Century (D.) Young A Brief History of the Olympic Games. Maiden, MA, Oxford and Carlton: Blackwell, 2004. Pp. Xiv + 184, Illus. £50 (Hbk); £12.99 (Pbk). 1405111291 (Hbk); 1405111305 (Pbk). (S.) Miller Ancient Greek Athletics. New Haven, London: Yale UP, 2004. Pp. Ix + 288, Illus. £25 (Hbk). 0300100833. (N.) Spivey The Ancient Olympics. Oxford UP, 2004. Pp. Xxi + 273, Illus. £16.99 (Hbk). 0192804332. (A.) Bernand The Road to Olympia. Origins of the Olympic Games. London: Periplus, 2003. Pp. Xv + 300, Illus. £50 (Hbk). 1902699467. (U.) Sinn Das Antike Olympia. Götter, Spiel Und Kunst. Munich: C.H. Beck, 2004. Pp. 276, Illus. 29.90 (Hbk). 3406515584. Smith (M.) Llewellyn Olympics in Athens 1896. The Invention of the Modern Olympic Games. London: Profile Books, 2004. Pp. X + 290, Illus. £16.99 (Hbk). 186197342X[REVIEW]Jason König - 2005 - Journal of Hellenic Studies 125:149-153.
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  8.  22
    Recovering pindar's metre H.-c. Günther: Ein neuer metrischer traktat und Das studium der pindarischen metrik in der philologie der paläologenzeit . ( Mnemosyne , supplementa 180.) Pp. XV + 220. Leiden, boston, and cologne: Brill, 1998. Cased. Isbn: 90-04-11008-. [REVIEW]Bruce Karl Braswell - 2000 - The Classical Review 50 (02):405-.
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  9.  19
    Prehistoric Samos Rainer C. S. Felsch: Samos, Band II: Das Kastro Tigani. Die Spätneolithische Und Chalkolithische Siedlung. Pp. Xii + 261; Numerous Tables, Text-Figures and Plates, with 4 Plans in Endpocket. Bonn: Rudolf Habelt for Deutsches Archäologisches Institute, 1988. DM 198[REVIEW]Sinclair Hood - 1990 - The Classical Review 40 (01):127-129.
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  10.  16
    Die Antike Religion. Eine Grundlegung. By Karl Kerényi. (Akademische Verlagsanstalt Pantheon, Amsterdam, 1941. Pp. 281.)Einführung in Das Wesen der Mythologie. By C. G. Jung and K. Kerényi. (Akademische Verlagsanstalt Pantheon, Amsterdam, 1941. Pp. 251.)Romandichtung Und Mythologie. A Correspondence Between Karl Kerényi and Thomas Mann. In the Series, Albae Vigiliae, Ed. by S. Eitrem and K. Kerényi. (Rheinverlag, Zürich, 1945. Pp. 95.)Hermes, der Seelenführer. By K. Kerényi. In the Series, Albae Vigiliae, Ed. by S. Eitrem and K. Kerényi. (Rheinverlag, Zürich, 1944. Pp. 111.)Bachofen Und Die Zukunft des Humanismus. By Karl Kerényi. (Rascher Verlag, Zürich, 1945. Pp. 39.). [REVIEW]Alexander Altmann - 1949 - Philosophy 24 (91):351.
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  11.  8
    Gabriel a S. Maria Magdalena, O. C. D. Das Herzensgebet: Kleiner Katechismus.J. -J. Gavigan - 1964 - Augustinianum 4 (1):212-212.
  12. Review of: "H.-C. Günther, Zwei Liebesgedichte Vom Ausgang der Lateinischen Antike. Ausonius' Bissula Und Das Pervigilium Veneris. Nordhausen 2017 (Studia Classica Et Mediaevalia; Bd. 15)." In: Gymnasium 124 (2018). S. 589-591[REVIEW]Magnus Frisch - 2018 - Gymnasium - Zeitschrift Für Kultur der Antike Und Humanistische Bildung 125 (6):589-591.
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  13.  5
    Gabriel a S. Maria Magdalena, O. C. D., Geheimnis der Gottesfreundschaft: Betrachtungen über das innere Leben für alle Tage des Jahres[REVIEW]J. -J. Gavigan - 1962 - Augustinianum 2 (2):445-446.
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  14. A Philosophical Examination of C. G. Jung's Notion of the Self.Richard M. Capobianco - 1986 - Dissertation, Boston College
    This study attempts a systematic philosophical examination of C. G. Jung's understanding of the unconscious and, more particularly, of his understanding of das Selbst . Chapter 1 (...)
     
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  15.  92
    Individual and Community in Early Heidegger: Situating Das Man , the Man -Self, and Self-Ownership in Dasein's Ontological Structure.Edgar C. Boedeker - 2001 - Inquiry: An Interdisciplinary Journal of Philosophy 44 (1):63 – 99.
    In Sein und Zeit , Heidegger claims that (1) das Man is an 'existential' i.e. a necessary feature of Dasein's Being; and (2) Dasein need not (...)always exist in the mode of the Man -self, but can also be eigentlich , which I translate as 'self-owningly'. These apparently contradictory statements have prompted a debate between Hubert Dreyfus, who recommends abandoning (2), and Frederick Olafson, who favors jettisoning (1). I offer an interpretation of the structure of Dasein's Being compatible with both (1) and (2), thus resolving the Dreyfus-Olafson debate. Central to this resolution is the distinction between das Man and the Man -self. Das Man is one of three existential 'horizons', or fields of possibilities; the other two horizons are the world and death. At any time, Dasein encounters entities in one of two basic modes: either by 'expressly seizing' possibilities of the horizon, or by occluding these possibilities. These modes are 'existenti ell ', i.e. features of Dasein's Being that are possible, but not essential. Self-ownership and the Man -self are the two basic existentiell modes of being oneself, i.e. projecting everyday possibilities of oneself appropriated from the horizon of das Man . What differentiates these two modes is the stance one takes to the possibility of death, the existential horizon of being oneself. (shrink)
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  16.  35
    Individual and Community in Early Heidegger: Situating Das Man, the Man-Self, and Self-Ownership in Dasein's Ontological Structure.Edgar C. Boedeker Jr - 2001 - Inquiry: An Interdisciplinary Journal of Philosophy 44 (1):63 – 99.
    In Sein und Zeit, Heidegger claims that (1) das Man is an 'existential' i.e. a necessary feature of Dasein's Being; and (2) Dasein need not always (...) exist in the mode of the Man-self, but can also be eigentlich, which I translate as 'self-owningly'. These apparently contradictory statements have prompted a debate between Hubert Dreyfus, who recommends abandoning (2), and Frederick Olafson, who favors jettisoning (1). I offer an interpretation of the structure of Dasein's Being compatible with both (1) and (2), thus resolving the Dreyfus-Olafson debate. Central to this resolution is the distinction between das Man and the Man-self. Das Man is one of three existential 'horizons', or fields of possibilities; the other two horizons are the world and death. At any time, Dasein encounters entities in one of two basic modes: either by 'expressly seizing' possibilities of the horizon, or by occluding these possibilities. These modes are 'existentiell', i.e. features of Dasein's Being that are possible, but not essential. Self-ownership and the Man-self are the two basic existentiell modes of being oneself, i.e. projecting everyday possibilities of oneself appropriated from the horizon of das Man. What differentiates these two modes is the stance one takes to the possibility of death, the existential horizon of being oneself. (shrink)
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  17. The Contributions of C. S. Peirce to Contemporary Philosophy of Religion: As Contribuições de C. S. Peirce Para a Filosofia da Religião Contempor'Nea[REVIEW]Robert Neville - 2001 - Cognitio 2.
    : The classical North American pragmatists were intrigued by religion and devout in varying ways, all of which were compatible with a secularist outlook. Peirce is the most (...) fruitful to pursue because of the analytical usefulness of his semiotics for interpreting religious symbols. First, his theory shows that symbols make possible and guide engagement with the divine, rather than substitute for it. Second, his theory distinguishes meaning from reference and interpretation, each of which opens new ways to think about religious engagement. A theory of religious symbols can be developed from his theory of meaning that highlights their mutual correction and resonance rather than logical coherence. A theory of indexical reference can be developed that shows how symbols are true or false depending on the causal relations established by the index between the object and the interpreter. A theory of contextual purpose for interpretation can show how symbols that are true in one context are false in another. Peirce's theory can be supplemented by a discussion of those persons for whom the symbols actually engage the divine and those for whom they do not. These developments open new approaches to understanding religious belief as part of practice, an old pragmatic theme, with doctrines reinterpreted in terms of symbolic engagement.Resumo: Os pragmatistas norte-americanos clássicos eram intrigados com a religião, e devotos de diferentes maneiras todas elas compatíveis com uma visão secularista. Peirce é o mais frutífero a ser seguido, por causa da unidade analítica da sua semiótica para interpretar símbolos religiosos. Em primeiro lugar, sua teoria mostra que os símbolos guiam e tornam possível o engajamento com o divino, em vez de funcionarem como seus substitutos. Em segundo lugar, sua teoria distingue significados de referência e interpretação, de forma que cada conceito abre novos caminhos para pensarmos sobre o pragmatismo religioso. Uma teoria dos símbolos religiosos pode ser desenvolvida a partir da teoria peirciana do significado, que sublinhe sua mútua correção e ressonância, mais do que sua coerência lógica. Uma teoria da referência através dos índices pode ser também desenvolvida, que mostre como os símbolos são verdadeiros ou falsos dependendo das relações causais estabelecidas pelo índice entre o objeto e o intérprete. Uma teoria do propósito contextual para a interpretação pode ainda mostrar como os símbolos que são verdadeiros em um contexto, são falsos em outro. A teoria de Peirce pode ser suplementada por uma discussão daquelas pessoas para quem os símbolos realmente engajam o divino, e aquelas para quem eles não o engajam. Estes desenvolvimentos abrem novas perspectivas para entendermos a crença religiosa como parte da prática, um antigo tema pragmatista, com as doutrinas reinterpretadas em termos de engajamento simbólico. (shrink)
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  18. La imagen narrativa de Dios en C. S. Lewis, una lectura deLas crónicas de Narnia”.Adán Salinas - 1999 - Boletín de Filosofía (10):261-278.
    El artículo propone una interpretación de la obra literaria "Las Crónicas de Narnia" del autor ingles C. S Lewis. Tal interpretación posibilita considerar la alegoría religiosa (...) que esta obra literaria realiza sobre la experiencia de la divinidad a través de la figura del León. (shrink)
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  19.  14
    Science Fiction and The Abolition of Man: Finding C. S. Lewis in Sci-Fi Film and Television.Mark J. Boone & Kevin C. Neece (eds.) - 2016 - Eugene, OR: Pickwick.
    The Abolition of Man, C. S. Lewis's masterpiece in ethics and the philosophy of science,warns of the danger of combining modern moral skepticism with the technological (...) pursuit of human desires. The end result is the final destruction of human nature. From Brave New World to Star Trek, from Steampunk to starships, science fiction film has considered from nearly every conceivable angle the same nexus of morality, technology, and humanity of which C. S. Lewis wrote. As a result,science fiction film has unintentionally given us stunning depictions of Lewis's terrifying vision of the future. In Science Fiction and the Abolition of Man: Finding C. S. Lewis in Sci-Fi Film and Television, scholars of religion, philosophy, literature, and film explore the connections between sci-fi film and the three parts of Lewis's book:how sci-fi portrays "Men Without Chests" incapable of responding properly to moral good, how it teaches the Tao or "The Way," and how it portrays "The Abolition of Man.". (shrink)
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  20. Weighing Evils: the C. S. Lewis Approach.Joshua Seachris & Linda Zagzebski - 2007 - International Journal for Philosophy of Religion 62 (2):81-88.
    It is often argued that the great quantity of evil in our world makes Gods existence less likely than a lesser quantity would, and this, presumably, (...)because the probability that some evils are gratuitous increases as the overall quantity of evil increases. Often, an additive approach to quantifying evil is employed in such arguments. In this paper, we examine C. S. Lewisobjection to the additive approach, arguing that although he is correct to reject this approach, there is a sense in which he underestimates the quantity of pain. However, the quantity of pain in that sense does not significantly increase the probability that some pain is gratuitous. Therefore, the quantitative argument likely fails. (shrink)
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  21. La visión pragmatista de C.S. Peirce sobre la aserción.Jaime Alfaro Iglesias - 2017 - Daimon: Revista Internacional de Filosofía 71:123-136.
    C.S. Peirce defended a pragmatist view of assertion in terms of its normative effect. This paper has two goals. First, to reconstruct and assess Peirces argument (...) for the thesis that to assert a proposition is to make oneself responsible for its truth. Second, to argue that Peirce interpretedresponsibility for truthas the acquisition of a dialogical commitment, namely, the duty to defend the proposition asserted by giving reasons upon challenge. (shrink)
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  22.  59
    Self y Creatividad En El Pragmatismo de C.S. Peirce: "la Incidencia Del Instante Presente En la Conducta".Fernando Andacht - 2008 - Utopía y Praxis Latinoamericana 13 (40):39-65.
    The article discusses the theoretical and analytical relevance of spontaneity, the basis of creativity, considered as a central aspect of the semiotic model of C. S. Peirce, (...)
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  23.  50
    Os diagramas de C. S. Peirce para as dez classes de signos.Priscila Lena Farias & João Queiroz - 2013 - Trans/Form/Ação 36 (3):155-172.
    Uma seção da Gramática Especulativa de C.S.PeirceDez classes de signosrecebeu, a partir de 1903, um importante tratamento diagramático. Neste artigo, são apresentados e (...)
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  24.  46
    C. S. Lewis, The Abolition of Man.Rodica Albu - 2006 - Journal for the Study of Religions and Ideologies 5 (15):110-116.
    C. S. Lewis, The Abolition of Man HarperCollins Publishers, New York, 2001.
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  25. Owen Barfield on C.S. Lewis.Owen Barfield, C. S. Lewis & G. B. Tennyson - 1989
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  26.  13
    Carl G. Hempel. Eine rein topologische Form nichtaristotelischer Logik. Erkenntnis, vol. 6 , pp. 436442. Summary of a paper which will appear in full in a later number of this Journal. - Hans Hermes and Heinrich Scholz. Ein neuer Vollständigkeitsbeweis für das reduzierte Fregesche Axiomensystem des Aussagenkalküls. Forschungen zur Logik und zur Grundlegung der exakten Wissenschaften, n. s. no. 1. S. Hirzel, Leipzig1937, 40 pp. Reprinted from Deutsche Mathematik, vol. 1 , pp. 733772[REVIEW]C. H. Langford - 1937 - Journal of Symbolic Logic 2 (2):94-94.
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  27.  14
    "Unbekanntes Erkennen: Das Erfassen der Wirklichkeit Nach Dem Hl. Thomas von Aquin," by Ernst Rüppel, S.J.Lee C. Rice - 1975 - Modern Schoolman 53 (1):114-114.
  28.  23
    Kurt Flasch and Udo Reinhold (Eds.), Das Licht der Vernunft: Die Anfänge der Aufklärung Im Mittelalter. (München: C. H. Beck Verlag, 1997.) Pp. 191[REVIEW]S. F. - 1998 - Religious Studies 34 (4):509-512.
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  29.  9
    Das Theater Zu Sparta . By H. Bulle. Pp. 114; 7 Pl. Munich: C. H. Beck, 1937. RM. 7.50.D. S. Robertson & H. Bulle - 1939 - Journal of Hellenic Studies 59 (1):147-147.
  30.  9
    Kurt Flasch and Udo Reinhold (eds.), Das Licht der Vernunft: Die Anfänge der Aufklärung im Mittelalter. (München: C. H. Beck Verlag, 1997.) Pp. 191[REVIEW]W. F. S. M. - 1998 - Religious Studies 34 (4):509-512.
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  31.  9
    Le Dialecte laconienMy Recollections, 1848-1914The Composition of the OdysseyDie Seele Und Das Ich Im Homerischen EposThe S Rhapsody of the IliadHistory and Cartulary of the Greek Monastery of St. Elias and St. Anastasius of Carbone[REVIEW]R. M. D., E. Bourguet, Ulrich von Wilamowitz-Moellendorf, G. C. Richards, W. J. Woodhouse, Joachim Bohme, A. Pallis & Gertrude Robinson - 1930 - Journal of Hellenic Studies 50:354.
  32.  5
    Petzoldt's Das Weltproblem von Positivistischem Standpunkteaus[REVIEW]C. H. Rieber - 1907 - Journal of Philosophy 4 (21):582.
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  33.  3
    Ave Ancilla Trinitatis (GoldenesAve Maria’ ): The Identification of a Marian Prayer-Type in Mechthild von MagdeburgsDas Fließende Licht der Gottheit’.William C. McDonald - 2012 - Frühmittelalterliche Studien 46 (1):301-320.
    Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 46 Heft: 1 Seiten: 301-320.
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  34. Carus, P., The gospel of Buddha, - Das Evangelium Buddha's[REVIEW]C. Gutberlet - 1897 - Philosophisches Jahrbuch 10:61-67.
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  35. Kneller S. J., Al., Das Christentum und die Vertreter der neueren Naturwissenschaft[REVIEW]C. Gutberlet - 1904 - Philosophisches Jahrbuch 17:61-63.
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  36. Werner, S., Das Problem der menschlichen Willensfreiheit[REVIEW]C. Gutberlet - 1914 - Philosophisches Jahrbuch 27:392-397.
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  37. Wasmann S. J., E., Vergleichende Studien über das Seelenleben der Ameisen und der höheren Thiere[REVIEW]C. Gutberlet - 1898 - Philosophisches Jahrbuch 11:198-200.
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  38. C. S. Peirce and the Hispanic Philosophy of the Twentieth Century.Jaime Nubiola - 1998 - Transactions of the Charles S. Peirce Society 24 (1):31-49.
    A surprising fact in the historiography of the Hispanic philosophy of this century is its almost total opacity towards the American philosophy, in spite of the real (...)
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  39. C. S. Peirce and Intersemiotic Translation.Joao Queiroz & Daniella Aguiar - 2015 - In P. Trifonas (ed.), International Handbook of Semiotics. Berlin: Springer. pp. 201-215.
    Intersemiotic translation (IT) was defined by Roman Jakobson (The Translation Studies Reader, Routledge, London, p. 114, 2000) astransmutation of signs”—“an interpretation of verbal signs by (...)means of signs of nonverbal sign systems.” Despite its theoretical relevance, and in spite of the frequency in which it is practiced, the phenomenon remains virtually unexplored in terms of conceptual modeling, especially from a semiotic perspective. Our approach is based on two premises: (i) IT is fundamentally a semiotic operation process (semiosis) and (ii) IT is a deeply iconic-dependent process. We exemplify our approach by means of literature to dance IT and we explore some implications for the development of a general model of IT. (shrink)
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  40.  29
    Berkeley on the Unity of the Self: S. C. Brown.S. C. Brown - 1971 - Royal Institute of Philosophy Supplement 5:64-87.
    That the legacy of Berkeley's philosophy has been a largely sceptical one is perhaps rather surprising. For he himself took it as one of his objectives (...)to undermine scepticism. He roundly denied that there wereany principles more opposite to Scepticism than those we have laid down’. Yet Hume was to write of Berkeley thatmost of the writings of that very ingenious author form the best lessons of scepticism, Bayle not excepted’. And it has become something of a commonplace to say that Berkeley's philosophy is sceptical in direction, if not in intention. He is represented as a half-hearted sceptic, applying radical empiricist principles in his treatment of matter but baulking at their implications when he came to consider spirits. Hume is credited with being the more thoroughgoing of the two. Berkeley had denied the substantiality of extended things. Hume felt obliged, by parity of reasoning, to deny the substantiality of the self. On his account of the mind there isproperly no simplicity in it at one time, nor identity in different’. It is commonly supposed that Berkeley, in maintaining the quite contrary view that we know ourselves to be simple, undivided beings, showed a lack of rigour or consistency. (shrink)
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  41. An Introduction to the Philosophical Works of F. S. C. Northrop.F. S. C. Northrop & Fred Seddon - 1996 - Transactions of the Charles S. Peirce Society 32 (2):336-339.
     
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  42.  44
    The Mathematical Work of S. C. Kleene.J. R. Shoenfield & S. C. Kleene - 1995 - Bulletin of Symbolic Logic 1 (1):8-43.
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  43.  10
    Behavioral Algebraization of da Costa's C-Systems.Carlos Caleiro & Ricardo Gonçalves - 2009 - Journal of Applied Non-Classical Logics 19 (2):127-148.
    It is well-known that da Costa's C-systems of paraconsistent logic do not admit a Blok-Pigozzi algebraization. Still, an algebraic flavored semantics for them has (...)been proposed in the literature, namely using the class of so-called da Costa algebras. However, the precise connection between these semantic structures and the C-systems was never established at the light of the theory of algebraizable logics. In this paper we propose to study the C-systems from an algebraic point of view, and to fill in this gap by using the tools and techniques of the newly developed behavioral approach to abstract algebraic logic. As a by-product of the approach, we also rediscover the bivaluation semantics of the logics. (shrink)
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  44.  10
    Stoickie pojęcie oznaki według I. Dąmbskiej a C.S. Peirce'a koncepcja znaczenia.Piotr Janik - 2009 - In Jerzy Perzanowski & Piotr Janik (eds.), Rozum-Serce-Smak. Ignatianum, Wydawnictwo WAM. pp. 119-130.
    Publikacja składa się z dwu zasadniczych części, z których pierwsza zawiera rozprawy poświęcone twórczości Izydory Dąmbskiej, zaś druga - jej pracy własne, publikowane poprzednio wKwartalniku Filozoficznym". (...)
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  45.  16
    Sister Mary Christopher Ludden, S.C. (1921-2011).John T. Ford C. S. C. - 2011 - Newman Studies Journal 8 (2):101-101.
  46.  7
    Wild Flowers of Attica. By S. C. Atchley. With Coloured Plates by W. O. Everett; Prepared for Publication by W. B. Turrill. Pp. Xix + 60; 22 Plates. Oxford: Clarendon Press, 1938. 25s[REVIEW]R. M. Dawkins & S. C. Atchley - 1939 - Journal of Hellenic Studies 59 (1):182-183.
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  47. The Taste for the Other the Social and Ethical Thought of C. S. Lewis.Gilbert Meilaender - 1978
     
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  48. Lord of the Elves and Eldils Fantasy and Philosophy in C. S. Lewis and J. R. R. Tolkien.Richard L. Purtill - 1974 - Zondervan Pub. House.
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  49. A Bibliography of the Works of F. C. S. Schiller with an Introduction to Pragmatic Humanism.Herbert L. Searles & A. Shields - 1969 - San Diego State College Press.
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  50. Alfred North Whitehead an Anthology. Selected by F.S.C. Northrop and Mason W. Gross; Introductions and a Note on Whitehead's Terminology.Alfred North Whitehead, Mason Welch Gross & F. S. C. Northrop - 1953 - At the University Press.
     
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