Results for 'F. Eugene Yates'
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- Signs, singularities and significance: A physical model for semiotics.F.EugeneYates &Peter N. Kugler -1984 -Semiotica 52 (1-2).
- Umwelt theory implies heuristics.F.EugeneYates -2001 -Semiotica 2001 (134).
- The design of experiments.F.Yates -1943 -The Eugenics Review 35 (1):16.No categories
- Statistical methods for research workers.F.Yates -1935 -The Eugenics Review 27 (1):55.
- Notes and memoranda.Sir Hubert Ranee,Dr Jw Slaughter,Mr Dh Stott,Dr Pk Whelpton,Dr Rc Wolfinden,Dr F.Yates,Charles Arden-Close,E. W. Barnes,Cecil Binney &C. P. Blacker -1951 -The Eugenics Review 42:239.Export citation
Bookmark - Ethics and Canadian defence policy: proceedings of a conference held 22-23 March, 1990 at Acadia University, Wolfville, N.S.David R. Jones,F. W. Crickard &Todd R.Yates (eds.) -1992 - Halifax, N.S.: Centre for Foreign Policy Studies, Dalhousie University.
- Zen in the Art of Archery.Eugen Herrigel &R. F. C. Hull -1955 -Philosophy East and West 5 (3):263-264.
- Aquinas and the Supreme Court: Race, Gender, and the Failure of Natural Law in Thomas’s Biblical Commentaries.Eugene F. Rogers -2013 - Hoboken: Wiley-Blackwell.No categories
- Secondary School Entrance Examinations: Second Interim Report on the Allocation of Primary School Leavers to Courses of Secondary EducationIntelligence Testing. Special Articles from "The Times Educational Supplement".F. V. Smith,A. F. Watts,D. A. Pidgeon &A.Yates -1953 -British Journal of Educational Studies 1 (2):186.
- On the emergence of chemical languages.EugeneYates -forthcoming -Biosemiotics: The.Export citation Bookmark
- The physics of complex systems: proceedings of the International School of Physics >: course CXXXIV: Varenna on Lake Como, Villa Monastero, 9-19 July 1996.F. Mallamace &H.Eugene Stanley (eds.) -1997 - Washington, DC: IOS Press.
- Political Philosophy and Human Nature.Eugene F. Miller -1972 -Pacific Philosophical Quarterly 53 (3):209.No categoriesExport citation Bookmark
- (1 other version)The Renaissance idea of wisdom.Eugene F. Rice -1958 - Cambridge,: Harvard University Press.No categoriesExport citation Bookmark
- A Heideggerian Interpretation of Negative Theology in Plotinus.Eugene F. Bales -1983 -The Thomist 47 (2):197.Export citation Bookmark
- Foundations of educational thought.Eugene F. Provenzo &Asterie Baker Provenzo (eds.) -2008 - Los Angeles, CA: SAGE Publications.This landmark study brings together a comprehensive collection of readings on Educational Thought from Antiquity to the Present. It includes four volumes and over 100 different selections: Vol 1: Classic/Early Modern (to 1945) Vol 2: Modern (1945-1979) Vol 3/4: Postmodern (1979-present) From Montaigne to Chomsky, the editor has included articles from some of the Western world's most influential educational thinkers alongside authoritative voices from the field to show a full spectrum of ideas about Education, its purpose and objectives. The first (...) volume includes a lead essay by the editor on the nature of Educational Thought and the Social and Cultural Foundations of Education. Each volume also includes its own introduction. Taken together, the volumes provide an unparalleled resource featuring broad coverage of the subject with historical depth and contemporary relevance. (shrink)
- Letters.EricYates,J. F. Leddy,Patricia M. Wharton &Maureen Taylor -1986 -The Chesterton Review 12 (2):277-284.
- Hume on Liberty in the Successive English Constitutions.Eugene F. Miller -1990 - In N. Capaldi & Donald W. Livingston,Liberty in Hume’s History of England. Dordrecht: Kluwer Academic Publishers.
- Food "Crisis.".Roy F. Hendrickson,John D. Black,P. LamartineYates,D. Warriner,E. Parmalee Prentice &Howard C. Taylor -1944 -Science and Society 8 (2):172-176.Export citation Bookmark
- Collingwood and Eternal Philosophical Problems.Eugene F. Bertoldi -1985 -Dialogue 24 (3):387-397.In some of his last publications, R. G. Collingwood takes the position that problems in philosophy are not eternal. Such a denial, in the context of the controversies concerning the overall interpretation of Collingwood's work, is significant for at least two reasons: it seems to suggest an “atomistic” view of the history of philosophy on Collingwood's part, perhaps one that resembles that of the history of science as offered inThe Structure of Scientific Revolutions. Also, the denial seems to reverse Collingwood's (...) earlier views which insisted on aphilosophia perennis, and this would support those who maintain that at some point Collingwood's thought underwent a “radical conversion”. (shrink)
- Renaissance Concepts of Method.Eugene F. Rice -1962 -Philosophical Review 71 (2):263.
- Hume’s Reduction of Cause to Sign.Eugene F. Miller -1979 -New Scholasticism 53 (1):42-75.
- Leo Strauss: The Recovery of Political Philosophy.Eugene F. Miller -1975 - In Anthony De Crespigny & Kenneth R. Minogue,Contemporary political philosophers. New York: Dodd, Mead.Export citation Bookmark
- The Ovulation or Pregnancy Approach in Cases of Rape?Eugene F. Diamond -2003 -The National Catholic Bioethics Quarterly 3 (4):689-695.
- A Pearl to India. A Life of Roberto de Nobili.Eugene F. Irschick &Vincent Cronin -1961 -Journal of the American Oriental Society 81 (1):64.No categories
- The Hindu Tripod and Other Essays.Eugene F. Irschick &N. Subramanian -1977 -Journal of the American Oriental Society 97 (3):382.
- Critics of Consciousness.Eugene F. Kaelin &Sarah Lawall -1970 -Journal of Aesthetic Education 4 (2):163.
- A Ready Reference to Philosophy East and West.Eugene F. Bales -1987 - Upa.Offers a summary account of the history of philosophical thought through the 19th century, an unusually updated and balanced account of 20th century thought, and lengthy chapters on the history of Chinese and Indian thought. Selected by Choice as an Outstanding Academic Book of 1988-1989.
- Memory, Forgetfulness and the Disclosure of Being in Heidegger and Plotinus.Eugene F. Bales -1990 -Philosophy Today 34 (2):141-151.
- Adieux: A Farewell to Sartre S. De Beauvoir Translated by P. O'Brien New York: Pantheon, 1984. Pp. 453.Eugene F. Bertoldi -1986 -Dialogue 25 (4):777-.
- Absolute presuppositions and irrationalism.Eugene F. Bertoldi -1989 -Southern Journal of Philosophy 27 (2):157-172.
- (1 other version)Metaphysics and the 'eye and mind'.Eugene F. Bertoldi -1985 -Southern Journal of Philosophy 23 (1):1-17.
- Merleau-Ponty and the Phenomenology of Phenomenology.Eugene F. Bertoldi -1973 - Dissertation, University of Waterloo (Canada)Export citation Bookmark
- Philosophy in France Today Alan Montefiore, editor Cambridge: Cambridge University Press, 1983. Pp. xxvi, 201.Eugene F. Bertoldi -1986 -Dialogue 25 (2):379-.No categories
- Phenomenology of Phenomenology.Eugene F. Bertoldi -1977 -Canadian Journal of Philosophy 7 (2):239 - 253.Husserl and others have spent a great deal of time writing introductions to phenomenology, and in trying to explain its nature. One thing that becomes clear from these efforts is that phenomenology claims to have a method for analyzing the essential structures of “mental events”. This raises the possibility of phenomenology turning back on itself, for surely the analysis itself must consist of “mental events”. Hence, at some point in its investigations, phenomenology itself could become what phenomenologists seek to analyze. (...) Husserl foresaw this when he suggested the possibility that:transcendental phenomenology itself then becomes a theme for constitutional and critical inquiry at a higher level, for the sake of conferring on it the highest dignity of genuineness: the ability to justify itself down to its roots.What becomes apparent here is that phenomenology's self-reflection is necessary, not merely possible: without self-reflection phenomenology would lack final “genuineness” or the “ability to justify itself down to its roots”. Unfortunately while Husserl, here and in other places, signals the necessity of this sort of reflection, he nowhere seems actually to carry it out at length. (shrink)
- The French Academies of the Sixteenth CenturyStudies in Seicento Art and Theory.Wolfgang Stechow,FrancesYates,F. Saxl &Denis Mahon -1949 -Journal of Aesthetics and Art Criticism 8 (1):61.
- Thomas and Barth in convergence on Romans 1?Eugene F. Rogers -1996 -Modern Theology 12 (1):57-84.
- The Mystery of the Spirit in Three Traditions: Calvin, Rahner, Florensky Or, You Keep Wondering Where the Spirit Went.Eugene F. Rogers -2003 -Modern Theology 19 (2):243-260.Nineteenth‐ and twentieth‐century North Atlantic theology has seen a succession of Trinitarian revivals. Some observers take as an index of a theologian's success whether he or she has much interesting to say about the Holy Spirit, and some, including Robert Jenson, have also noted a tendency to announce the Spirit and talk about the Son. While Rogers shares that concern, he qualifies the characterization to note that authors in three traditions sometimes admit the charge and demur, claiming that is how (...) it should be, citing passages in Calvin, Rahner, and Pavel Florensky. Of these the boldest is Florensky, who anticipates Jenson's critique but, writing in 1913, makes it not of Barth but of Eastern Orthodox theology , even in its liturgy. Rogers leaves this puzzle unresolved. (shrink)
- Sein und Mensch. Vom Wesen der ontologischen Erfahrung.Eugen Fink,E. Schuetz &F. A. Schwarz -1980 -Tijdschrift Voor Filosofie 42 (2):396-401.
- Erasmus and the Religious Tradition, 1495-1499.Eugene F. Rice -1950 -Journal of the History of Ideas 11 (4):387.
- Blood Theology: Seeing Red in Body- and God-Talk.Eugene F. Rogers Jr -2021 - Cambridge University Press.The unsettling language of blood has been invoked throughout the history of Christianity. But until now there has been no truly sustained treatment of how Christians use blood to think with.Eugene F. Rogers Jr. discusses in his much-anticipated new book the sheer, surprising strangeness of Christian blood-talk, exploring the many and varied ways in which it offers a language where Christians cooperate, sacrifice, grow and disagree. He asks too how it is that blood-talk dominates when other explanations would (...) do, and how blood seeps into places where it seems hardly to belong. Reaching beyond academic disputes, to consider how religious debates fuel civil ones, he shows that it is not only theologians or clergy who engage in blood-talk, but also lawmakers, judges, generals, doctors and voters at large. Religious arguments have significant societal consequences, Rogers contends; and for that reason secular citizens must do their best to understand them. (shrink)No categories
- Notes toward an understanding of Heidegger's aesthetics.Eugene F. Kaelin -1967 - In Edward N. Lee & Maurice Mandelbaum,Phenomenology and existentialism. Baltimore,: Johns Hopkins University Press. pp. 59--92.Export citation Bookmark
- (72 other versions)Time exposure.Eugene F. Provenzo -2000 -Educational Studies 31 (2):198-199.
- A Synthetical Language for International Use.Eugene F. McPike -1922 -The Monist 32 (4):629-634.No categories
- The Sacred Books of the East.Eugen Wilhelm,F. Max Muller &L. H. Mills -1889 -American Journal of Philology 10 (1):91.
- An italian in restoration England.F. A.Yates -1943 -Journal of the Warburg and Courtauld Institutes 6 (1):216-220.
- Supplementing Barth on Jews and Gender: Identifying God by Anagogy and the Spirit.Eugene F. Rogers -1998 -Modern Theology 14 (1):43-81.Karl Barth leaves room by his own principles for further, even different thinking about Jews and gender than he records in the Dogmatics. Now that Marquardt, Klappert, Sonderegger, Soulen, and others have offered sympathetic critiques from a generally Barthian point of view, and Eberhard Busch has exhaustively laid to rest any biographical questions of Barth’s relation to the Jewish people in his 1996 book, Unter dem Bogen des einen Bundes: Karl Barth und die Juden 1933–1945, the way lies open to (...) carry forward Barth’s theological critique of nineteenth century theology and of abstraction further into the areas of Jews and gender, and to propose constructive pneumatological and exegetical supplements to his thinking. Barth’s thinking on women and men, like his thinking on Jews, labors, for all its promise in its time, under a defect he calls abstraction. Barth faulted Calvin for abstracting both elect human beings and the electing God from Jesus Christ, whom Barth called the elect human being and the electing God in one. Yet on the election of the community Barth did not entirely escape the abstraction. In the manner of Augustine’s Retractions, Barth wrote to Maruardt toward the end of his life that he had been so busy with Israel that he had had no time for the Jews. Does Barth, as Marquardt and Sonderegger suggest, throw up despite himself a conceptual screen onto which he at once projects an abstraction and behind which he hides actual human beings , a screen resistant to the blowing of the Spirit? Do the concepts “ man” and “ woman” form a similar conceptual screen, dating from Schleiermacher’s dialogue Christmas Eve, in which men and women have essentially different responses to the incarnation of Jesus Christ? Das ewig M??nnliche and das ewig Weibliche, inherited from German romanticism, see to run afoul of Barth’s trinitarian particularism, as does “ Israel”. Yet further application of Barth’s own principles, including more attention to the Spirit, leaves him more options in his treatment of Jews and gender, and richer exegesis – including exegesis by anagogy. (shrink)
- The sociology and theology of creationist objections to evolution: How blood marks the Bounds of the Christian body.Eugene F. Rogers -2014 -Zygon 49 (3):540-553.The staying power of creationist objections to evolution needs explanation. It depends on the use of “blood” language. Both William Jennings Bryan and, a century later, Ken Ham connect evolution with the blood of predation and the blood of apes, and both also connect evolution with the blood of atonement. Drawing on Mary Douglas and Bettina Bildhauer, I suggest that blood becomes important to societies that image the social body on the human body. Blood reveals the body as porous and (...) vulnerable and therefore needing social work to be constructed as whole and bounded. Blood is the place where society conducts this work. I conclude that blood language is ineliminable from Christian discourse and indeed from discourses that model the social on the individual body. The solution, I suggest, is not to avoid the language of blood, but to continue to use it in ways that broaden its focus from human sin to human and animal suffering. (shrink)
- “Survoler” inthe visible and the invisible.Eugene F. Bertoldi -1987 -Southern Journal of Philosophy 25 (1):13-29.
- Media review.Eugene F. Provenzo -2000 -Educational Studies 31 (2):195-197.
- Congenital Anomalies.Eugene F. Diamond -2009 -The National Catholic Bioethics Quarterly 9 (1):35-45.No categories
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David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Area Editors:
David Bourget
Gwen Bradford
Berit Brogaard
Margaret Cameron
David Chalmers
James Chase
Rafael De Clercq
Ezio Di Nucci
Esa Diaz-Leon
Barry Hallen
Hans Halvorson
Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
Paul Livingston
Brandon Look
Manolo Martínez
Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
Darrell P. Rowbottom
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