Results for 'S. Canepari'

952 found
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  1.  52
    Experimental and computer simulation determination of the structural changes occurring through the liquid–glass transition in Cu–Zr alloys.M. I. Mendelev, M. J. Kramer, R. T. Ott, D. J. Sordelet, M. F. Besser, A. Kreyssig, A. I. Goldman, V. Wessels, K. K. Sahu, K. F. Kelton, R. W. Hyers, S. Canepari & J. R. Rogers - 2010 - Philosophical Magazine 90 (29):3795-3815.
  2. Comments On “Stakeholder Value Equilibration and the Entrepreneurial Process,” by S. Venkataraman.S. Venkataraman - 2002 - The Ruffin Series of the Society for Business Ethics 3:163-173.
    While discovery of error provides personal gain for the entrepreneur, does this process automatically allocate value equitably among all stakeholders? We argue that the entrepreneurial process can be used to generate or maintain an entrepreneur’s personal wealth through the exploitation of a stakeholder group. Thus entrepreneurship can be both an equilibrating and a disequilibrating process and that both the visible hand of government and the decisions of an entrepreneur can speed or slow our movement toward value equilibrium. Speed toward value (...)
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  3.  49
    Erratum: "Hegel's conception of nature".S. Alexander - 1887 - Mind 12 (45):160.
  4. Salomon Maimon's Essay on Transcendental Philosophy.Alistair Welchman, S. Maimon, Merten Reglitz, Henry Somers Hall & Nick Midgley - 2010 - London, UK: Continuum.
    Essay on Transcendental Philosophy presents the first English translation of Salomon Maimon's principal work, originally published in Berlin in 1790. In this book, Maimon seeks to further the revolution in philosophy wrought by Kant's Critique of Pure Reason by establishing a new foundation for transcendental philosophy in the idea of difference. Kant judged Maimon to be his most profound critic, and the Essay went on to have a decisive influence on the course of post-Kantian German Idealism. A more recent admirer (...)
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  5.  64
    Communal Ownership and Kant’s Theory of Right.S. M. Love - 2020 - Kantian Review 25 (3):415-440.
    The article argues that Kant’s argument for ownership entails a standard of meaningful use by which property regimes can be evaluated: a regime must make it possible for usable objects to be meaningfully used. A particular form of fully communal ownership can satisfy this standard. Further, this form of communal ownership is compatible with Kantian freedom more broadly. I conclude that, if this is so, there is a great deal of space for further consideration of the rightfulness of diverse regimes (...)
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  6. Ai athemitoi nomikai dichognōmiai. Dokimion genikēs theōrias tou dikaiou.Nikolaos K. Androulakēs - 1957
     
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  7. Kulʹturologii︠a︡ XX vek: antologii︠a︡: filosofii︠a︡ i sot︠s︡iologii︠a︡ kulʹtury.L. V. Skvort︠s︡ov & S. I︠A︡ Levit (eds.) - 1994 - Moskva: Inion Ran.
     
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  8.  25
    Vaught's conjecture for monomorphic theories.Miloš S. Kurilić - 2019 - Annals of Pure and Applied Logic 170 (8):910-920.
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  9. Semantika i proizvodstvo lingvisticheskikh edinit︠s︡: problemy derivat︠s︡ii: mezhvuzovskiĭ sbornik nauchnykh trudov.S. I︠U︡ Adlivankin & L. N. Murzin (eds.) - 1979 - Permʹ: Permskiĭ gos. universitet.
     
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  10. Dialogue as the Conditio Humana : a Critical Account of Dmitri Nikulin’s Theory of the Dialogical.Bradley S. Warfield - 2019 - Sophia (4):1-14.
    Dmitri Nikulin is one of the few contemporary philosophers to have devoted books to the topic of dialogue and the dialogical self, especially in the last fifteen years. Yet his work on dialogue and the dialogical has received scant attention by philosophers, and this neglect has hurt the ongoing development of contemporary philosophical work on dialogicality. I want to address this lacuna in contemporary philosophical scholarship on dialogicality and suggest that, although Nikulin’s account is no doubt insightful and thought-provoking, it (...)
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  11. (1 other version)Shakespeare's Secular Bible: A Modern Commentary.S. J. Peter Milward - 2001 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 4 (3).
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  12. Hegel’s Development: Toward the Sunlight 1770–1801.S. Quentin Lauer - 1973 - International Philosophical Quarterly 13 (4):581-583.
     
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  13.  28
    Vallabha's Positive Response to Buddhism.Bibhuti S. Yadav - 1994 - Journal of Dharma 19:113-137.
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  14. Lekt︠s︡ii po istorii ėstetiki.M. S. Kagan (ed.) - 1973 - Leningrad,: Izd-vo Leningr. un-ta.
     
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  15.  9
    Bevezetés a tudásszociológiába.András Karácsony - 1995 - Budapest: Osiris-Századvég.
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  16. Kroce kā kalādarśana: Bhāratīya cintana ke prakāśa meṃ eka adhyayana.Śrīśaṅkara Śukla - 1972 - Vārāṇāsī: Nāgarīpracāriṇī Sabhā.
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  17.  17
    A political economy of conservation of Nigeria's wetlands and environment.S. O. Tamuno & P. Ogiji - 2007 - Sophia: An African Journal of Philosophy 7 (2).
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  18.  7
    Hē theologikē gnōsiologia tēs Orthodoxēs Anatolēs: gnōsē tou Theou kai gnōsē tou kosmou kata to Geōrgio Pachymerē.Chrēstos Ath Terezēs - 1993 - Athēna: Ekdoseis Grēgorē.
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  19.  37
    The ‘Ian’ of Euripides, by H. B. L. London, Williams and Norgate. 4 s. 6 d.S. A. - 1889 - The Classical Review 3 (07):309-310.
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  20. Dukhovnye osnovy obschestva: vvedenie v sot︠s︡ialʹnui︠u︡ filosofii︠u︡.S. L. Frank - 1930 - Nʹi︠u︡ Ĭork: Posev-SShA.
     
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  21.  16
    On the question of derivation in the children’s speech.S. Tseitlin - forthcoming - Liberal Arts in Russia.
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  22. Fire Transfigured in TS Eliot's Four Quartets in Poetics of the Elements in the Human Condition. 2: The Airy Elements in Poetic Imagination.S. Abdoo - 1988 - Analecta Husserliana 23:89-100.
     
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  23. Obshchai︠a︡ teorii︠a︡ sot︠s︡ialisticheskogo prava.S. S. Alekseev - 1963 - Sverdlovsk,:
     
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  24.  47
    The Conclusion of Nietzsche’s Zarathustra.Paul S. Loeb - 2000 - International Studies in Philosophy 32 (3):137-152.
  25. Hegel's Philosophy of the State and of History.George S. Morris - 1888 - Mind 13 (51):432-435.
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  26. Ipostaze și sensuri filozofice ale raționalității.Ștefan Afloroaei - 1983 - In Angela Botez, Privire filozofică asupra raționalității științei. București: Editura Academiei Republicii Socialiste România.
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  27. Mallarme's Children. Symbolism and the Renewal of Experience. By Richard Candida Smith.S. J. Cohen-Scali - 2002 - The European Legacy 7 (4):508-509.
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  28. Rat︠s︡ionalʹnoe i irrat︠s︡ionalʹnoe: istoriko-teoreticheskiĭ ocherk.N. S. Mudragei & V. A. Lektorskii - 1985 - Moskva: Nauka. Edited by V. A. Lektorskiĭ.
     
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  29.  8
    Damaskios, to philosophiko tou systēma: hē teleutaia analampē tēs archaias Hellēnikēs philosophias.Chrēstos Ath Terezēs - 1993 - Athēna: Ekdoseis Grēgorē.
  30. Constantine George Caffentzis: Exciting the Industry of Mankind: George Berkeley's Philosophy of Money.S. Buckle - 2004 - British Journal for the History of Philosophy 12 (3):551-553.
     
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  31. Holborn, I. B. S.: The Need for Art in Life.T. S. Allen - 1916 - Classical Weekly 10:54-55.
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  32.  9
    The Crux of Petrarch's Poetic Dilemma.Aldo S. Bernardo - 1989 - Mediaevalia 15:145-163.
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  33. Kant i kantiant︠s︡y: krit. ocherki odnoĭ filos. tradit︠s︡ii.A. S. Bogomolov (ed.) - 1978 - Moskva: Nauka.
     
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  34. O kont︠s︡ept︠s︡ii lokalʹnykh t︠s︡ivilizat︠s︡iĭ.Ė. S. Markari︠a︡n - 1962
     
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  35. Review. Oxford Readings in the Greek Novel. S Swain(ed)\ Oxford Readings in the Roman Novel. SJ Harrison(ed).S. Stephenson - 2000 - The Classical Review 50 (2):472-474.
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  36. I︠A︡ nashel smysl zhizni: avtoreferat mirovozzrenii︠a︡ s ėpizodami avtobiografii.Vladimir T︠S︡aĭ - 2010 - Moskva: Vremi︠a︡.
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  37. Husserl's Ideen in the Portuguese Speaking Community.Pedro M. S. Alves & Carlos A. Morujão - 2013 - In Lester Embree & Thomas Nenon, Husserl’s Ideen. Dordrecht: Springer.
     
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  38. Sot︠s︡ial'nai︠a︡ aktivnost': problema suʺektai obʺekta v sotŝial'noǐ praktike i poznanii.G. S. Arefʹeva - 1974 - Moskva: Politizdat.
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  39.  48
    Comments on Pryor's “externalism about content and McKinsey-style reasoning”.William S. Larkin - unknown
    I. Pryor on McKinsey: " A. Pryor’s Version of McKinsey-style Reasoning 1. Given authoritative self-knowledge, I can usually tell the contents of my own thoughts just by introspection. So I can know the following claim on the basis of reflection alone: " McK-1: I am thinking a thought with the content _water puts out fires_.
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  40.  12
    Lonergan's "Philosophy and the Religious Phenomenon".Cynthia S. W. Crysdale - 1994 - Method 12 (2):181-204.
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  41.  17
    Lonergan's theology of revelation.George S. Worgul - 1975 - Bijdragen 36 (1):78-94.
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  42.  28
    Nietzsche's return to an aesthetic beginning.Wilhelm S. Wurzer - 1978 - Man and World 11 (1-2):59-77.
  43. Śāṅkaradarśanamarmaprakāśah̤.Kr̥ṣṇa Joyis - 1996 - Tirupati: Rashtriya Sanskrit Vidyapeetha. Edited by Narasimha Murthy & L. M..
    Study on the contributions of Śaṅkarācārya to Hindu philosophy.
     
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  44.  80
    Kant's theory of mathematics.W. H. S. Monck - 1883 - Mind 8 (30):255-258.
  45.  49
    Coleridge's revolution in the standard of taste.Elinor S. Shaffer - 1969 - Journal of Aesthetics and Art Criticism 28 (2):213-221.
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  46.  60
    Multiworld interpretation of quantum mechanics and N. goodman’s many worlds.S. V. Vlasova - 2012 - Liberal Arts in Russia 1 (1):23.
    Different conceptions on reality in physics and philosophy in the 20th century have been analyzed in the article. These approaches caused the necessity to study the multitude of the worlds. The author proved that multiworld interpretation of quantum mechanics and multitude of the worlds in the Goodman'€™s conception are opposite tendencies. Everett and his followers consider the quantum world as some universal reality whereas Goodman and his supporters do not believe in universal reality.
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  47. Śabdādvaita darśana: Bhartr̥hari kā darśana.Kailāśa Pati Miśra - 2006 - Vārāṇasī: Kalā Prakāśana.
    Study of philosophy of semantics in Vākyapadīya of Bhartr̥hari.
     
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  48.  62
    Euangelos S. Stamatis: Προσωκρατικοὶ Φιλόσοφοι. Pp. 143. Athens: privately printed, 1966. Paper.J. S. Morrison - 1971 - The Classical Review 21 (2):292-292.
  49. Curente și tendințe în filosofia românească.Lucrețiu Pătrășcanu - 1946 - [București]: Editura Socec.
     
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  50.  42
    Rousseau's Soteriology: Deliverance at the Crossroads.Mark S. Cladis - 1996 - Religious Studies 32 (1):79 - 91.
    Rousseau, I argue, held both the belief that humans are not naturally corrupt and the belief that humans do inevitably corrupt themselves. I explore these two outlooks by locating Rousseau at the crossroads of Enlightenment optimism and Augustinian pessimism -- a juncture from which Rousseau could remind us of our responsibility for ourselves and our powerlessness to transform ourselves radically. In opposition to the standard interpretations of Rousseau, I show that Rousseau held that human wickedness springs not solely from social (...)
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