Results for 'Y. Too'

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  1.  29
    G.A. Kennedy: A New History of Classical Rhetoric. An Extensive Revision and Abridgement of The Art of Persuasion in Greece, The Art of Rhetoric in the Roman World and Greek Rhetoric Under Christian Emporers With Additional Discussion of Late Latin Rhetoric. Princeton, NJ: Princeton University Press, 1994[REVIEW]Y. Too - 1996 - The Classical Review 46 (1):60-61.
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  2.  2
    Dying Too Soon or Living Too Long? Withdrawing Treatment From Patients with Prolonged Disorders of Consciousness After Re Y.Richard Huxtable - 2019 - BMC Medical Ethics 20 (1):1-11.
    In the ruling in Y [2018], the UK Supreme Court has confirmed that there is no general requirement for the courts in England and Wales to authorise (...)
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  3.  20
    Deconstructing a Verbal Illusion: The 'No X is Too Y to Z' Construction and the Rhetoric of Negation.Egbert Fortuin - 2014 - Cognitive Linguistics 25 (2):249-292.
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  4.  9
    Y. L. Too: The Pedagogical Contract. The Economies of Teaching and Learning in the Ancient World. Pp. 176. Ann Arbor: University of Michigan Press, 2000. Cased, £26.50. ISBN: 0-472-11087-X[REVIEW]Simon Goldhill - 2001 - The Classical Review 51 (1):206-207.
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  5.  32
    Politicized Critics Y. L. Too: The Idea of Ancient Literary Criticism . Pp. Ix + 326. Oxford: Clarendon Press, 1998. Cased, £45. ISBN: 0-19-815076-. [REVIEW]Stephen Halliwell - 2001 - The Classical Review 51 (02):276-.
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  6.  17
    Y. L. Too: The Pedagogical Contract. The Economies of Teaching and Learning in the Ancient World . Pp. 176. Ann Arbor: University of Michigan Press, 2000. Cased, £26.50. ISBN: 0-472-11087-X[REVIEW]Simon Goldhill - 2001 - The Classical Review 51 (01):206-.
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  7.  22
    Y.L. Too: The Rhetoric of Identity in Isocrates: Text, Power, Pedagogy. (Cambridge Classical Studies). Cambridge: Cambridge University Press, 1995[REVIEW]S. Usher - 1996 - The Classical Review 46 (1):11-13.
  8.  21
    Isocrates (Y.L.) Too A Commentary on Isocrates' Antidosis. Pp. X + 254. Oxford and New York: Oxford University Press, 2008. Cased, £50. ISBN: 978-0-19-923807-. [REVIEW]Robert Sullivan - 2009 - The Classical Review 59 (2):370-.
  9.  21
    Ancient Education Revisited Y. L. Too (Ed.): Education in Greek and Roman Antiquity . Pp. XI + 477. Leiden, Boston, and Cologne: Brill, 2001. Cased, €159. Isbn: 90-04-10781-. [REVIEW]Teresa Morgan - 2002 - The Classical Review 52 (02):331-.
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  10.  38
    Guillermo de ockham Y el nacimiento Del laicismo moderno.Nicolás López Calera - 2012 - Anales de la Cátedra Francisco Suárez 46:263-280.
    W illia m o f Ockha m w a s a F rancisca n fria r , a theol o gia n an d a v e r (...) y singula r philo sophe r . H e l i v e d a t a tim e o f crisi s an d durin g th e transitio n o f philosop h y an d theol o g y . Hi s secularis m i s manifeste d i n th e defens e o f a radica l separatio n bet w ee n th e religious an d secula r p ow ers . Assigne d t o th e philosophica l cu r ren t o f nominalism , h e deal t a s e v ere b l o w t o th e metap h ysica l realis m o f Aristotl e an d Thoma s Aquina s an d h e ad v ocate d the separatio n o f reaso n an d f aith , bet w ee n philosop h y an d theol o g y an d thu s h e unde r mined th e ideol o gica l foundation s o f th e churc h o f hi s time . H e w a s accuse d o f heres y because o f hi s nominalism , althoug h h e himsel f condemne d P op e Joh n XXI I a s heretica l fo r his conceptio n o f p o v e r t y , a concep t f a r rem o v e d fro m ev angelica l principle s an d especial ly fro m th e notio n o f th e F rancisca n orde r . H e defende d th e separatio n o f churc h an d stat e and h e denie d th e P opes authorit y i n secula r matters . H e flat ly asse r te d freedo m o f conscience an d Luthe r too k hi m a s a teache r. (shrink)
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  11.  12
    Action, Interaction and Reflection in the Ontology of Ortega y Gasset.Angel Medina - 1978 - In Ronald Bruzina & Bruce W. Wilshire (eds.), Crosscurrents in Phenomenology. Martinus Nijhoff. pp. 66--106.
    The ontology of Ortega y Gasset crystallized slowly between the years of 1934 and 1945. These were years of exile, years of war and financial insecurity that (...)
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  12.  11
    Semántica y representación en las teorías científicas: Análisis formales: Presentación.José A. Díez & José Luis Falguera López - 1998 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 13 (1):59-60.
    En la actividad científica se pueden distinguir tres tipos principales de representación científica: proyectiva, subsuntiva y reductiva. Tras unas breves considcraciones introductorias, se presentan las características más (...)
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  13.  19
    Castro-Gómez, Santiago. Revolu-ciones sin sujeto. Slavoj Žižek y la crítica del historicismo posmoderno. Ciudad de México: Akal, 2015[REVIEW]Laura Quintana - 2016 - Ideas Y Valores 65 (161):383-390.
    En este breve comentario discuto algunos aspectos de la interpretación de la epistemología de Davidson que sugiere Willian Duica en su reciente libro. Luego de una presentación (...)
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  14.  9
    Hobbes, Thomas. Elementos filosóficos. Del ciudadano. Traducción y prólogo de Andrés Rosler. Buenos Aires: Hydra, 2010. 385 pp[REVIEW]Juan Eduardo Erices Reyes - 2016 - Ideas Y Valores 65 (161):410-416.
    En este breve comentario discuto algunos aspectos de la interpretación de la epistemología de Davidson que sugiere Willian Duica en su reciente libro. Luego de una presentación (...)
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  15.  9
    García, David. "Persuasión, catarsis y lo sublime: procedimientos retóricos del texto literario." Nova Tellus 31.2 : 25-41[REVIEW]Raúl Alexander Murcia Barón - 2016 - Ideas Y Valores 65 (161):419-422.
    En este breve comentario discuto algunos aspectos de la interpretación de la epistemología de Davidson que sugiere Willian Duica en su reciente libro. Luego de una presentación (...)
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  16.  4
    Mi filosofía Su desarrollo, su tema central y su naturaleza general.Peter Frederick Strawson - 2016 - Ideas Y Valores 65 (161):339-359.
    En este breve comentario discuto algunos aspectos de la interpretación de la epistemología de Davidson que sugiere Willian Duica en su reciente libro. Luego de una presentación (...)
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  17.  15
    Whitehead and Schools X, Y, and Z.Graham Harman - 2014 - In Nicholas Gaskill & Adam Nocek (eds.), The Lure of Whitehead. Univ. of Minnesota Press. pp. 231-248.
    Graham HarmansWhitehead and Schools X, Y, and Z,” distinguishes among three schools of contemporary philosophy according to their respective positions on process, becoming, and relations: (...)the schools of Whitehead and Latour, of Deleuze, Bergson, Simondon, and other philosophers of becoming, and of object-oriented philosophy. One of the goals of the essay is to challenge those who would too quickly align Whitehead with Deleuze. (shrink)
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  18.  24
    Contextualismo y Testimonio.Leandro De Brasi - 2014 - Análisis Filosófico 34 (1):61-75.
    It has recently been argued that Subject-Sensitive Invariantism conflicts with an attractive testimonial principle of transmission. One might think, given the differences between Subject-Sensitive Invariantism and (...) Contextualism, the latter would not be susceptible to related objections. I argue however that some testimonial principles with much intuitive appeal give us a related though different reason to reject Contextualism. In short, while some argue that Subject-Sensitive Invariantism seems to sometimes make testimonial knowledge too easy to come by, I argue that Contextualism seems to often make testimonial knowledge too hard to come by. Contextualism then does not enjoy an advantage over Subject-Sensitive Invariantism when it comes to capturing the transmissive role of knowledge. Recientemente se ha argumentado que el Invariantismo Sensible está en conflicto con un principio testimonial de transmisión atractivo. Uno podría pensar que, dadas las diferencias entre el Invariantismo Sensible y el Contextualismo, este último no sería susceptible a objeciones relacionadas. Sin embargo argumento que algunos principios testimoniales de gran atractivo intuitivo nos dan una razón, relacionada pero diferente, para rechazar al Contextualismo. En pocas palabras, mientras que algunos argumentan que el Invariantismo Sensible parece, a veces, hacer que el conocimiento testimonial sea demasiado fácil de obtener, argumento que el Contextualismo parece, a menudo, hacer que el conocimiento testimonial sea demasiado difícil de obtener. El Contextualismo entonces no goza de una ventaja sobre el Invariantismo Sensible cuando se trata de capturar el rol transmisor del conocimiento. (shrink)
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  19. The y-Function.John Pollock - manuscript
    Direct inference derives values for definite (single-case) probabilities from those of related indefinite (general) probabilities. But direct inference is less useful than might be supposed, because (...)we often have too much information, with the result that we can make conflicting direct inferences, and hence they all undergo collective defeat, leaving us without any conclusion to draw about the value of the definite probabilities. This paper presents reason for believing that there is a functionthe Y- functionthat can be used to combine different indefinite probabilities to yield a single value for the definite probability. Thus we get a kind ofcomputationaldirect inference. (shrink)
     
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  20.  43
    Pobreza global o desigualdad doméstica: Una crítica a las propuestas de David Miller y Laura Valentini.Francisco García Gibson - 2014 - Eidos: Revista de Filosofía de la Universidad Del Norte 21:42-63.
    En este trabajo cuestiono las razones que ofrecen David Miller y Laura Valentini para afirmar que el deber de reducir la desigualdad dentro del propio Estado tiene (...)
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  21.  30
    Sous les Masques Il ny a Pas de Visages.Annabelle Dufourcq - 2015 - Chiasmi International 17:347-369.
    « Sous les masques, il ny a pas de visages, lhomme historique na jamais été homme, et pourtant nul homme nest seul » : notre article (...)sinterroge sur le sens et les enjeux éthiques de cette affirmation merleau-pontyenne énoncée dans la préface de Signes. Partant du caractère énigmatique et très inquiétant de cette thèse et constatant sa résonance avec laffirmations deleuzienne, dans Différence et répétition, « Les masques ne recouvrent rien, sauf dautres masques », nous avons voulu explorer la possibilité de prendre pleinement au sérieux la formule merleau-pontyenne et de lui donner lenvergure dune théorie des simulacres rendue éthiquement féconde. Le contexte, un dialogue avec Sartre et Nizan entre désenchantement, découragement et nouvelles perspectives éthiques et politiques, nous projette demblée dans un pensée de ladversité et des apories indissociables de la rencontre dautrui. Il permet également dentrer avec Merleau-Ponty dans la quête dune théorie éthique et politique de la communauté non exclusive de laltérité radicale. A partir dune analyse de la notion de masques et de ses occurrences dans les travaux de Merleau-Ponty, nous montrons que toute image est essentiellement un masque ontologiquement premier, cest-à-dire qui ne copie ni ne recouvre une réalité plus authentique. La formulation de Signes qui nous intéresse fait demblée apparaître la dimension éthiquement dramatique de cette ontologie. Ce qui est en cause est une hyper-crise, une pensée de labîme et des ruptures de sens. Comment agir quand tout être est évasif et autre que soi? Nous aimerions montrer que surgit, dans loeuvre merleau-pontyenne, une tension entre une première solution pratique centrée sur la foi et une seconde voie « centrée », si lon peut dire, sur la temporalité tourbillonnaire de linstitution. Ces deux issues pratiques, qui ne sont pas si nettement circonscrites explicitement par Merleau-Ponty, mais se déploient plutôt de texte en texte sous des formes parfois entremêlées, parfois incompatibles, doivent être, selon nous, soigneusement distinguées. La première, la solution de la foi, fait trop peu de cas du caractère trompeur de lUrdoxa et des dangers dune action qui ne sinquiète pas de la mystification et des biais sur lesquels, peut-être, elle repose. La seconde, la voie de linstitution ne prétend plus surmonter le vertige, mais parvient à en faire un atout. Les masques, compris comme essentiellement instituantsen même temps quils éclairent sur le sens de la notion merleau-pontyenne dinstitutionpeuvent retrouver un rôle éthique : passer de masque en masque sans jamais trouver de visage, autrement dit répondre à côté, cest répondre tout de même et cela peut même être la meilleure réponse et compréhension possibles puisque les masques euxmêmes, comme institutions, sont des « visées à côté » qui réclament indéfiniment de nouvelles reprises et ont le pouvoir de relier entre elles, dans une structure de dialogue sans fin, des réinstitutions pourtant minées par une opacité à soi et aux autres. Les simulacres peuvent ainsi devenir en tant que tels notre plus grande chance : véhicules daltérité radicale et de communication pourtant ininterrompue. Cette théorie élaborée à partir des thèses et analyses merleau-pontyennes fait place aux expériences commotionnantes, mais a, en même temps et sans contradiction, le mérite dinsister davantage, sans attendrissement, sur lheureuse nature de lêtre au lieu de déboucher sur la misosophie que développera Deleuze.“Under the masks, there are no faces: historical man has never been man, and yet, no man is alone.” This article questions the meaning and the ethical stakes of this Merleau-Pontian affirmation articulated in the preface of Signs. Beginning with the enigmatic and very worrisome character of this thesis, and while noticing its resonance with Deleuzian affirmations in Difference and Repetition—“masks recover nothing apart from other masks”—we wanted to explore the possibility of taking seriously the Merleau-Pontian formula and to give it meaning as a theory of ethically productive simulacra. The context, a dialogue between Sartre and Nizan regarding disenchantment, despondency and new ethical as well as political perspectives, immediately projects us toward the thought of adversity and the inseparable aporias in the encounter with the Other. Equally, it permits us to enter with Merleau-Ponty into a search for a political and ethical theory of the community that is not exclusive to radical alterity. Starting from an analysis of the concept of masks and its occurrences in the works of Merleau-Ponty, we show that all image is essentially first an ontological mask; that is to say, one that does not copy nor recovers a more authentic reality. The formulation in Signs which interests us immediately reveals the dramatic ethical dimension of this ontology. That which is a cause is a hyper-crisis, a thought of the damage and the rupture of meaning. How does one act when all being is evasive and other than oneself? We would like to show that what surfaces in Merleau-Pontys work is a tension between a primary practical solution centered on faith and a second pathcentered,” if we can say this, on the turbulent temporality of the institution. These two practical issues, which are not so explicitly circumscribed by Merleau-Ponty, but which rather reveal themselves from text to text in somewhat intermingled and sometimes incompatible forms must be carefully distinguished. The first, the solution of faith, makes too little of the falsifying character of the Urdoxa and the dangers of an action that is not concerned with the mystification and biases on which, perhaps, it rests. The second, the path of the institution, does not attempt to surmount the vertigo, but nevertheless manages to hold the advantage. The masks, understood essentially asinstituted,” which at the same time clarify the meaning of the Merleau-Pontian notion of the institution, are able to rediscover an ethical role: passing from mask to mask without ever uncovering a face or, stated otherwise, responding side by side, is nevertheless a response. Moreover, this might provide an even better response and possible understanding since the masks themselves, as institutions, are proximate viewfinders which indefinitely reclaim new recoveries and which have the ability to link up with each other in a never-ending structure of dialogue regardingreinstitutionsdespite being undermined by the opacity of self and other. The simulacra can also become as they are in themselves a greatest chance: vehicles of radical alterity and communication, but uninterrupted. This theory, elaborated from the theses and analyses of Merleau-Ponty, gives way to experiences of shock, but, at the same time and without contradiction, to the right to insist further, without tenderness, on the happy nature of being instead of opening itself up to the misosophie that Deleuze will develop.“Dietro le maschere non ci sono volti, luomo storico non è mai stato uomo, e tuttavia nessun uomo è solo”: il nostro articolo si interroga sul senso e sulla posta in gioco etica di questa affermazione merleau-pontyana che troviamo nella Prefazione a Segni. Partendo dal tratto enigmatico e inquietante di questa tesi, e dalla constatazione della sua risonanza con laffermazione deleuziana secondo cuile maschere non ricoprono nulla, se non altre maschere”, abbiamo voluto esplorare la possibilità di prendere sul serio la formula merleau-pontyana ricavandone una teoria dei simulacri eticamente feconda. Il contesto, quello di un dialogo con Sartre e Nizan intorno ai temi del disincanto e delle nuove prospettive etiche e politiche, ci proietta direttamente nello spazio di un pensiero dellavversità e delle aporie indissociabili dallincontro con laltro, e consente parimenti di farci strada con Merleau-Ponty in direzione di unetica e di una politica della comunità non esclusiva della dimensione dellalterità radicale. A partire da unanalisi della nozione di maschera e delle sue occorrenze nei testi merleau-pontyani mostriamo che ogni immagine è una maschera ontologicamente prima, che non copia e non ricopre affatto una realtà più autentica. La formulazione richiamata da Segni introduce immediatamente alla dimensione eticamente drammatica di tale ontologia. La sua posta in gioco è quella di un ipercriticismo, di un pensiero dellabisso e dellinterruzione del senso. Come agire quando ogni essere è evasivo ed è altro rispetto a se stesso? Vorremmo mostrare che a questaltezza si fa strada nellopera merleau-pontyana una tensione tra una prima soluzione pratica, affidata alla dimensione della fede, e una seconda via duscitaincentrata”, se così si può dire, sulla temporalità spiraliforme dellistituzione. Questi due esiti pratici, che in Merleau-Ponty non risultano nettamente ed esplicitamente circoscritti, ma si dispiegano di testo in testo dando luogo a sovrapposizioni e al limite a contraddizioni, vanno invece, a nostro avviso, accuratamente distinte. La prima, la soluzione della fede, fa troppo poco spazio al carattere ingannevole dellUrdoxa e ai pericoli di unazione che non si preoccupa di farsi carico delle mistificazioni e delle deformazioni su cui essa forse si fonda. La seconda, la soluzione dellistituzione, non pretende più di oltrepassare la vertigine ma arriva a farne una risorsa. Le maschere, intese come essenzialmente istitutive, facendo luce sulla nozione merleau-pontyana di istituzione vengono a giocare un ruolo etico: passare di maschera in maschera senza mai trovare volti, in altri termini risponderea lato”, significa rispondere comunque e forse rispondere nel modo migliore, secondo la migliore comprensione possibile. Poiché le maschere stesse in quanto istituzioni sono dellevisées à côtéche chiamano indefinitiamente a nuove riprese e hanno il potere di legare tra loro in un dialogo senza fine una serie di re-istituzioni inevitabilmente opache a e agli altri. I simulacri possono così diventare, proprio in quanto simulacri, la nostra più grande chance: veicoli di alterità radicale e di comunicazione ininterrotta. Questa teoria, elaborata a partire dalle tesi e dalle analisi merleau-pontyane, consente di fare spazio a esperienze di grande momento emotivo, e allo stesso tempo, senza contraddizione, di insistere senza sentimentalismi sulla felice natura dellessere, evitando infine lamisosophiaa cui approda Deleuze. (shrink)
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  22.  46
    Virtudes, argumentación jurídica y ética judicial.Amalia Amaya - 2011 - Dianoia 56 (67):135-142.
    Según Manuel Atienza, la teoría de la argumentación jurídica se tiene que ocupar de responder tres preguntas: cómo analizar una argumentación, cómo evaluarla y cómo argumentar. Esta (...)
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  23.  15
    Secuenciación de próxima generación Y su contexto eugenésico en el embrión humano.Elias Bermeo-Antury & Mauricio Quimbaya - 2016 - Persona y Bioética 20 (2).
    The advent of omic technologies and, more specifically, the progress made with specific second- and third-generation sequencing technologies, gives us the possibility of knowing the particular (...)sequence of individual genomes at a relatively affordable cost. In the not too distant future, these sequencing technologies combined with specific functional analysis will be used, at a genomic level and with a much finer degree of detail than the old molecular diagnostic tests, to identify the diseases associated with each persons genetic map. New dilemmas in different contexts have emerged with the advent of these technologies. From a bioethical perspective, the problem is not rooted in detailed research on the human genome per se, but in the purpose that can be given to information derived from this type of scientific research, which could become a useful tool for selecting, rejecting and discriminating against persons, because they have a hereditary disease or the potential to develop specific diseases in the future. This article analyzes the relationship between the eugenic mentality, the concept of quality of life, and genomic molecular diagnosis, when applied to human embryos for the purpose of preventing their implantation. Such action threatens the very life and dignity of a human being in its early stages of development. (shrink)
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  24. Santo Tomás y el ateísmo contemporáneo.Charles Morerod - 2010 - Ciencia Tomista 137 (443):463-486.
    El ateísmo sigue siendo una realidad prominente en la cultura contemporánea. Aunque algunos de los razonamientos ateístas vienen de muy antiguo asistimos, en nuestro momento cultural, a (...)
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  25. Zubiri y la sabiduría socrática.Eduardo Geovo Almanza - 2012 - Logos: Revista de la Facultad de Filosofia y Humanidades 22:109-122.
    What Zubiri defines as Socratic wisdom seems to coincide with the matter suggested by philosophy itself, in its relation with the way of living. A new sort (...)
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  26.  4
    Sobre el etnocentrismo y la paradoja de la convicción.Claudio Cormick - 2019 - Factótum. Revista de Filosofía 20 (21):1-12.
    G. A. Cohen (2000) provided us with a challengingparadox of convictionby means of pointing out the fact that, even when we realize that we hold (...)
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  27.  82
    Georg Lukács y la naturaleza del hecho religioso.Juan Ignacio Castien Maestro - 2008 - 'Ilu. Revista de Ciencias de Las Religiones 13:35-54.
    Althought is an autor today not much readed, Lukács give us some theoretical implements too valuables. Exactly in his monumental Aestheticss sketch the idea that the religiosity (...)
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  28.  85
    El derecho y la revolución copernicana de Marx (Notas para un derecho científico a partir de ·El orden de El capital", de Carlos Fernández Liria y Luis Alegre Zahonero).Luis S. Villacañas de Castro - 2012 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 45:319-346.
    Taking for granted that Marxs economic theory enjoys a scientific status and, furthermore, that it installed a real Copernican revolution in sociology, the present paper explores (...)the possibility of deriving a system of law deserving the name ofscientificin so far as it would be in keeping with the theses of the latter scientific theory. In this context, the paper argues against a claim recently sustained by Fernández Liria and Alegre Zahonero, for whom a system of right compatible with Marxs theory would be compatible, too, with the classic juridical formulations conceived during the Enlightenment. The main reason why this paper testifies against such compatibility is that the enlightened concepts ofequality”, “libertyandautonomycount with the individual as the realm for their juridical application. However, Marxs subject matter being the social means of production (and not the individualsproduction of value), we conclude that the only juridical subject that could justifiably be derived from his economic investigation would be thesocial class”. Finally, the paper suggests that the only way a scientific system of law could grant a juridical status to the individual would be by taking into account the other theory that also installed a Copernican revolution in the social sciences, though this time in the field of psychology: Freuds psychoanalysis. Key words: Copernican revolution, science, scientific. (shrink)
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  29.  11
    El Sistema de Ética de la Investigación En Letonia: Estructura, Funcionamiento y Problemas.Vents Silis - 2010 - Dilemata 2.
    The paper attempts to provide an updated and holistic description of the research ethics system in Latvia and discuses the problems in its structure and functioning. It (...)
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  30.  20
    La Epistemología de Thomas Hobbes: Conocimiento Antepredicativo, Teoría del Lenguaje y Conocimiento Predicativo.David Jiménez Castaño - 2018 - Revista de Filosofía 43 (1):49-66.
    In this article well analyze Hobbess theory of knowledge. Following Yves Charles Zarka, well divide his epistemology in two: the antepredicative and the predicative knowledge. (...)
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  31.  40
    Agregados, Sistemas Y Euerpos: Un Enfoque Difuso-Conjuntual.Lorenzo Peña - 1985 - Theoria 1 (1):159-175.
    A Fuzzy-Set Theoretical Framework -resting on a paraconsistent infinite-valued logic- is sketched, wherein a thorough ontological-reduction program can be carried out. The framework includes formulae (...)
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  32.  15
    Gramáticas espectrales. Entre Wittgenstein, Deleuze y Derrida.Victor J. Krebs - 2016 - Estudios de Filosofía: Revista del Seminaro de Filosofia del instituto Riva-Aguero 14:171-187.
    Wittgensteins Ghosts. Between Deleuze and Derrida”. Both Derrida and Deleuze agree that with the advent of the moving image and the art of film, we need (...)to articulate a new ontology orin Wittgensteins terms–, a new grammar. Derrida suggests this much when he reflects on what he calls the return of ghosts, which he attributes to the advent of film and the communications media; Deleuze does the same in his studies of film, and in particular in what he calls the time-image. They both carve a grammatical space where room is opened for us to talk about an experience that fuses, paradoxically, problematically, the real and the virtual. Wittgenstein is tracing this grammar in his discussions on inner experience and in his observations about the phenomenon of aspect-seeing. Articulating a new grammar requires also a new way of seeing and this new seeing is the purpose of his methods; “clairvoyantmethods we can call them, following Deleuzes term for what the time image propitiates in the viewer, in that they allow us to see beyond things to their aspects, beyond substances to processes; in other words, they train us to think in moving time. Philosophy is thus always a work of mourning and a commerce with ghosts. What this means is that Wittgenstein isas Derrida and Deleuze are too–, what we might call a philosopher of becoming. (shrink)
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  33.  31
    Ideológica y realidad material. El problema de la imaginación.Sebastián González - 2012 - Areté. Revista de Filosofía 24 (1):25-56.
    Ideology and Material Reality. The Problem of Imagination”. Are there no more options of freedom than those determined not only by the real conditions under which each (...)
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  34.  27
    ESPINOSA Rubio, L.: Spinoza: naturaleza y ecosistema.M. Álvarez Gómez - 1996 - Anales Del Seminario de Historia de la Filosofía 13 (1):330.
    Nowadays is necessary to understand Life in a global way and that means to consider several dimensions of the topic at the same time: the ecological and (...)
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  35.  20
    El problema de la libertad y la igualdad en el pensamiento político-pedagógico de Condorcet.Arsenio Ginzo Fernández - 2005 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 38:327-353.
    This article tries to show the ambivalence of the hegelian idea of Europe. On the one hand, Hegel has always appeared as too eurocentric, even for his (...)
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  36.  24
    Ginzo Fernández, arsenio: Protestantismo Y filosofla. (La recepción de la reforma en la filosofía alemana).Luis Jiménez Moreno - 2001 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 18:282.
    This article tries to show the ambivalence of the hegelian idea of Europe. On the one hand, Hegel has always appeared as too eurocentric, even for his (...)
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  37.  23
    Del abortoeugenésicoal abortopostparto”. Reflexiones desde una Filosofía para la Paz en clave feminista y de diversidad funcional.Soledad Arnau Ripollés - 2012 - Dilemata 9:193-223.
    The eugenic abortion becomes an important threat for people with functional diversity since their human realities finds again in special vulnerability. The practice of abortion represents one (...)
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  38.  14
    On the Too Often Overlooked Complexity of the Tension Between Subject and Object.Y. Ataria - 2016 - Constructivist Foundations 11 (3):550-552.
    Open peer commentary on the articleConsciousness as Self-Description in Differencesby Diana Gasparyan. Upshot: Gasparyans article ignores the inherent tension of being a human who (...) is both a subject and an object at the same time. Any theory of consciousness must include both of these dimensions. (shrink)
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  39.  26
    Too Many Friends or None at All? ADifferenceBetween Aristotle and Postmodernity.James McEvoy - 2003 - American Catholic Philosophical Quarterly 77 (1):1-19.
    Diogenes Laertius preserved a saying of Aristotle, “He who has friends can have no true friend.” This was mistranslated by Erasmus and gave rise to the words (...)
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  40.  16
    Las personas en serio (Los derechos humanos y el Bienestar).Esperanza Guisán - 2003 - Telos: Critical Theory of the Contemporary 5 (1).
    Emphasis is placed in the need of taking persons seriously instead of only taking their rights seriously. Accordingly human well-being (physical, psychological and moral) is a « (...)trump» against any sort of consideration about alleged rights that could go counter human development and well-being. Instead of current talk about classical rights such as liberty, freedom and dignity, too formal and too abstract, the paper deals with three main rights that prove to be more promising: 1) The right to be considered as a being whose suffering is to be minimized. 2) The right to a free, full personal development. and 3) The right to receive care and sympathy. Against current theories of rights a plea is made for enlightened and enlarged sympathy as the foundation of rights and ethics, thus avoiding the partiality that infects Dworkin's and many other's theories of private ethics. (shrink)
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  41.  13
    La extensión de la comunidad moral en Schopenhauer: la moral de la compasión y el sufrimiento de los animales.Encarnación Ruiz Callejón - 2007 - Convivium: revista de filosofía 20:145-172.
    In the following pages I examine Schopenhauers contribution to the debate about the extension of the moral community, concretely, to the basis principles of the animal (...)ethics. In the first section, I describe the role of the compassion in the ethics, as propounds Schopenhauer. In the second, I focuse on the correlationsuffering - intellectual capacityas criterion to feel compassion, and I emphazise the limits of the empathy in Schopenhauers philosophy too. In the third section, I examine the value of the compasión in connection with the denial of the will and with the pessimistic point of wiew. Finally, I stress the aspects that I consider the most important oder debatable of Schopenhauers position. (shrink)
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  42.  13
    La ciudadanía en Europa y el fenómeno migratorio: nuevas desigualdades y servidumbres voluntarias.Ana Rubio Castro & Mercedes Moya Escudero - 2011 - Anales de la Cátedra Francisco Suárez 45:183 - 227.
    The Europe of freedom, security and justice is intended to ensure that citizenship, in principle, does not include the millions of people who reside legally in the (...)
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  43.  8
    Agamben, G. Pilatos e Jesus. São Paulo: Boitempo, 2014.Fábio P. Y. Murta de Almeida - 2016 - Ideas Y Valores 65 (161):379-382.
    En este breve comentario discuto algunos aspectos de la interpretación de la epistemología de Davidson que sugiere Willian Duica en su reciente libro. Luego de una presentación (...)
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  44.  5
    Escepticismo y subjetividad en los umbrales de la modernidad. Sobre el futuro de algunas reflexiones del pasado renacentista europeo. Vicente Raga Rosaleny.Vicente Raga Rosaleny - 2010 - Daimon: Revista Internacional de Filosofía:41-47.
    There is an agreement between critics about the idea that Renaissance is the origin, or at least one key moment, of modern subjectivity. The recover of classical (...)
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  45.  1
    Too Young to Date! The Origins of Zaolian as a Social Problem in 20th-Century China.Y. Shen - 2015 - History of Science 53 (1):86-101.
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  46. Warranting the Use of Causal Claims: a Non-Trivial Case for Interdisciplinarity.Menno Rol & Nancy Cartwright - 2012 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 27 (2):189-202.
    To what use can causal claims established in good policy studies be put? We isolate two reasons inferences from study to target fail. First, policy variables do (...)
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  47.  8
    Representation, Empiricism and Triangulation Commentary on conocer sin representar. El realismo epistemológico de Donald Davidson by William Duica.Ignacio Ávila Cañamares - 2016 - Ideas Y Valores 65 (161):315-329.
    En este breve comentario discuto algunos aspectos de la interpretación de la epistemología de Davidson que sugiere Willian Duica en su reciente libro. Luego de una presentación (...)
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  48. Dislodging Butterflies From the Supervenient.Toni Rønnow-Rasmussen - 2006 - The Proceedings of the Twenty-First World Congress of Philosophy 9:103-112.
    Applied to evaluative properties the supervenience thesis is customarily understood as expressing two intuitions: the idea that there is some kind of dependence between the value of (...)
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  49.  9
    Hacia una teoría general de la representación científica.José A. Díez - 1998 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 13 (1):113-139.
    En la actividad científica se pueden distinguir tres tipos principales de representación científica: proyectiva, subsuntiva y reductiva. Tras unas breves considcraciones introductorias, se presentan las características más (...)
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  50.  33
    Suárez Tomé, Danila. "De otro modo de comprender más allá de lo humano en el Zaratustra de Nietzsche." Revista de humanidades 30 : 29-53[REVIEW]Carlos Felipe Díaz Sterling - 2016 - Ideas Y Valores 65 (161):427-428.
    En este breve comentario discuto algunos aspectos de la interpretación de la epistemología de Davidson que sugiere Willian Duica en su reciente libro. Luego de una presentación (...)
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