Results for 'C. Angelis'

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  1.  22
    Bringing up DemonsAutobiographie D'Une Hysterique PossedeeSpeculum of the Other WomanL'Ecorce et le Noyau.Sarah E. Miller, Soeur Jeanne des Anges, Luce Irigaray, Gillian C. Gill & Nicolas Abraham - 1988 - Diacritics 18 (1):2.
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  2.  17
    On the Red Chamber Dream. A Critical Study of Two Annotated Manuscripts of the Eighteenth Century.H. C. Chang & Wu Shih-ch'ang - 1962 - Journal of the American Oriental Society 82 (1):127.
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  3.  16
    Noted Porcelains of Successive Dynasties.B. Laufer, Hsiang Yüan-Pien, Kuo Pao-Ch'ang, John C. Ferguson & Hsiang Yuan-Pien - 1932 - Journal of the American Oriental Society 52 (1):93.
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  4.  16
    Professional Associations as Communities of Practice: Exploring the Boundaries of Ethics and Compliance and Corporate Social Responsibility.Angeli Weller - 2017 - Business and Society Review 122 (3):359-392.
    For more than a decade, scholars and practitioners have noted the disconnection between E&C and CSR practices in US corporations and called for their alignment. There is scant literature on why this lack of alignment persists. This article applies communities of practice theory to illuminate the separate learning trajectories that the E&C and CSR fields in the US have taken over the past twenty five years, anchored by their respective professional associations. This article provides an important perspective on the role (...)
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  5.  26
    Selinous (C.) Antonetti, (S.) De Vido (edd.) Temi Selinuntini. Pp. 308, ills, pls. Pisa: Edizioni ETS, 2009. Paper, €35. ISBN: 978-884672179-2. [REVIEW]Franco De Angelis - 2011 - The Classical Review 61 (2):584-586.
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  6.  27
    Wang Ch'ung: An Ancient Chinese Militant Materialist.T'ien Ch'ang-wu - 1975 - Contemporary Chinese Thought 7 (1):4-7.
    Having read the works of Wang Ch'ung [A.D. 27-c. 100], I realized that they need to be recapitulated. Here I shall evaluate Wang Ch'ung and his thought and present what I feel to be the real significance that Wang Ch'ung's thought still has today.
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  7. T'ang Chun-I's philosophy of love.C. D. Cheung - 1998 - Philosophy East and West 48 (2):257-271.
  8. Ang Birheng Matimtiman part 2.Jerry C. Respeto - 2011 - Budhi: A Journal of Ideas and Culture 15 (3).
  9.  12
    M. De Angelis, "Post. Confessioni di un ex comunista" ed Emanuele Macaluso, "50 anni nel Pci".C. Baccetti - 2004 - Polis 18 (2):348-351.
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  10. Une angélologie apollinienne: Convergences et divergences théologiques à propos de «La légende des anges» de M. Serres.C. Boureux - 1995 - Revue des Sciences Philosophiques Et Théologiques 79 (2):283-292.
     
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  11.  13
    Ang Pilosopiya ng Laman ni Maurice Merleau-Ponty.Christian Joseph C. Jocson & Marvin Einstein S. Mejaro - 2017 - Kritike 11 (2):70-79.
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  12.  3
    Identité et primauté d'autrui: la philosophie merleau-pontyenne de l'hospitalité.Lendja Ngnemzué & Ange Bergson - 2016 - Paris: L'Harmattan.
    Maurice Merleau-Ponty a placé la primauté d'autrui au centre de la structure du sujet, inaugurant une philosophie de l'hospitalité à contre-courant des phénoménologies du conflit (Hegel, Husserl, Sartre, etc.), et en dépassement radical du cogito cartésien et husserlien : la Phénoménologie de la perception institue le pluralisme ontologique tiré de la transcendantalité de l'intersubjectivité. L'étude précise (chapitre 1) que la montée des théories essentialistes a profité de l'analyse de la crise sociale des années 1960. Samuel P. Huntington en a été (...)
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  13. Čhāk khā rư̄ mai khā sū khunkhā nai Rāmmakīan chabap ratchakān thī 1.Saowanit Čhunlawong - 2016 - In Pakō̜n Limpanusō̜n & SuradēT ChōT'udomphan (eds.), Thokthīang rư̄ang khunkhā. Krung Thēp: Wiphāsā.
     
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  14.  25
    Meat, limits, and breaking sustainability: Han Kang’s The Vegetarian and Ang Li’s The Butcher’s Wife.Simon C. Estok - 2023 - Cultura 20 (1):107-124.
    Many environmental ills derive from humanity’s unsustainable fondness for meat, a fondness that often pushes (and sometimes breaks) environmental limits and reveals unsustainable patriarchal ideologies. Han Kang’s The Vegetarian and Ang Li’s The Butcher’s Wife each, in very different ways, expose the strands of “meat and gender” enmeshments in Korea and Taiwan respectively, showing the mutual interdependence of carnivorism and patriarchal power. So deeply rooted are the entangled strands of carnivorism and sexism that contesting them (either together or apart) means (...)
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  15.  26
    Financial Administration under the Tʿang DynastyFinancial Administration under the Tang Dynasty.James T. C. Liu & D. C. Twitchett - 1973 - Journal of the American Oriental Society 93 (2):215.
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  16.  18
    The Veritable Record of the T'ang Emperor Shun-tsung (Han Yü's Shun-tsung shih-lu)The Veritable Record of the T'ang Emperor Shun-tsung.Michael C. Rogers & Bernard S. Solomon - 1956 - Journal of the American Oriental Society 76 (1):34.
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  17. Khwāmpenchāi læ hippī plō̜t kānmư̄ang nai Phan Mā Bā khō̜ng Chāt Kō̜pčhitti.Čhanit Fư̄angfū - 2016 - In Pakō̜n Limpanusō̜n & SuradēT ChōT'udomphan (eds.), Thokthīang rư̄ang khunkhā. Krung Thēp: Wiphāsā.
     
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  18.  22
    Poems of the Late T'ang.James J. Y. Liu & A. C. Graham - 1966 - Journal of the American Oriental Society 86 (3):330.
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  19.  17
    Financial Administration under the T'ang Dynasty.Ying-Shih Yü, D. C. Twitchett & Ying-Shih Yu - 1964 - Journal of the American Oriental Society 84 (1):71.
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  20.  4
    Pratyā kānmư̄ang prīapthīap: sưksā kānmư̄ang nǣo būranākān dān ʻaphipratyā, čhariyasāt, takkasāt, læ khunnawitthayā.Sit Butʻin - 2011 - Krung Thēp: Samnakphim Saȳam. Edited by Phūmin Butʻin.
    Comparative political philosophy and theories.
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  21. Volume 1] Čhit mai ʻāsā nai pratyā khō̜ng Khong Čhư̄ kap Čhūang Čhư̄.Pakō̜n Limpanusō̜n - 2016 - In Pakō̜n Limpanusō̜n & SuradēT ChōT'udomphan (eds.), Thokthīang rư̄ang khunkhā. Krung Thēp: Wiphāsā.
     
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  22. Khō̜khīan čhāk khwāmkhit rư̄ang khon.Lūangtā Chī - 1995 - [Bangkok]: Libœ̄tī Phrēt.
    On Buddhist ethics for better conduct of life.
     
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  23.  47
    M. G. Bertinelli Angeli and M. Giacchero: Atene e Sparta nella storiografia trogiana (415–400 a.C). Pp. 334. Genova: Istituto di storia antica e scienze ausiliarie, 1974. Paper. [REVIEW]D. M. Lewis - 1977 - The Classical Review 27 (02):301-.
  24. La vie et la pensée de Hi K'ang (223-262 AP. J.-C.).Donald Holzman - 1957 - Leiden,: Published for the Harvard-Yenching Institute [by] E. J. Brill. Edited by Kʻang Chi.
     
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  25.  6
    Kānwičhai rư̄ang laksana khō̜ng panhā thāng čhariyatham thurakit thī kœ̄t khưn nai sangkhom Thai nai chūang thī kœ̄t wikrit sētthakit Thai tangtǣ dư̄an Karakadākhom 2539 thưng patčhuban: sưksā prīapthīap nai chumchon mư̄ang yai nai 5 phūmiphāk khō̜ng Prathēt Thai: rāingān phon kānwičhai.Wārīyā Phawaphūtānon Na Mahāsārakhām - 2003 - Nakhō̜n Pathom: Phāk Wichā Manutsayasāt, Khana Sangkhommasāt læ Manutsayasāt, Mahāwitthayālai Mahidon.
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  26.  12
    La structure du libre arbitre et le péché de l’Ange.Joseph-Marie Gilliot - 2021 - Revue des Sciences Philosophiques Et Théologiques 104 (3):523-549.
    En publiant en 1965 Le Péché et la durée de l’ange, le P. Guérard des Lauriers, o. p. (1898-1989) offrait une contribution majeure à un débat qui divisait les thomistes. En 1946 en effet, la parution de Surnaturel du P. de Lubac avait remis en cause, textes de Thomas d’Aquin à l’appui, la thèse de l’impeccabilité naturelle de l’ange, jusqu’alors (presque) unanimement reçue dans l’École thomiste. Deux interprétations de Thomas d’Aquin polarisèrent alors le débat : la raison de la peccabilité (...)
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  27.  12
    L'utopia platonica: il progetto politico di un grande filosofo (L'Utopia: testi e studi) C. Quarta Milano: Franco Angeli Libri, 1985. 294 p. [REVIEW]Yvon Lafrance - 1986 - Dialogue 25 (3):566-.
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  28. Čhutyư̄n thī tǣktāng kap kānkhlīkhlāi pom khwāmkhatyǣng.Monthirā Rāthō - 2016 - In Pakō̜n Limpanusō̜n & SuradēT ChōT'udomphan (eds.), Thokthīang rư̄ang khunkhā. Krung Thēp: Wiphāsā.
     
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  29.  7
    Corps et âme, ou, Qu'un peu d'incarnation, ça peut pas faire de mal..Éric Fiat - 2015 - Nantes: Éditions nouvelles Cécile Defaut.
    Comment redonner vie à ces deux notions, dont la désuétude fait penser à Baudelaire : Vois se pencher les défuntes années, Sur les balcons du ciel, en robes surannées, mais qui de ce fait méritent quelque égard, tant elles occupèrent les philosophes du passé? Faut-il choisir entre le dualiste, qui s’écrit "j’ai un corps" et affirme la séparabilité de l’âme et du corps, et le moniste qui dit leur inséparabilité, et s’écrit : "je suis mon corps"? Nous proposerons qu’entre le (...)
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  30. Putting “Traditional Values” Into Practice: The Rise and Contestation of Anti-Homopropaganda Laws in Russia.C. Wilkinson - 2018 - Sociology of Power 30 (1):175-204.
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  31. Introduction : toward a scientific metaphysics based on biological practice.C. Bausman William, K. Baxter Janella & M. Lean Oliver - 2023 - In William C. Bausman, Janella K. Baxter & Oliver M. Lean (eds.), From biological practice to scientific metaphysics. Minneapolis: University of Minnesota Press.
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  32.  14
    The Argument of Na’t in Arabic Grammar (From Sibawayh to the Present).C. A. N. Süleyman - 2024 - Tasavvur - Tekirdag Theology Journal 9 (2):1091-1122.
    Although Sibawayh dealt with it in a scattered manner under different headings there have been different views on na't (adjective), which is gene-rally included in the tawabi group in Arabic syntax, and there have been debates around these views. Na't, which is categorized as a proper adjective and qualifies the meaning of man'ut (mawsuf), has different characteristics from the sentence elements that indicate the subject. Nahiv scholars have mostly divided na't into two parts: real and causal na't, and they have (...)
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  33. Das natürliche Gesetz.C. -F. Volney - 1897 - Peoria, Ill.,: Edited by Charles Kothe.
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  34. La loi naturelle ; Leçons d'histoire.C. -F. Volney - 1980 - Paris: Garnier Frères. Edited by Jean Gaulmier & C.-F. Volney.
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  35. Novi khumanizam.Vladīmīr Vujīć - 1923 - Edited by Prvosh Slankamenat︠s︡.
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  36.  2
    Robert Owen and His Legacy.N. Thompson & C. Williams (eds.) - 2011 - University of Wales Press.
    J. F. C. Harrison has written that ‘for each age there is a new view of Mr Owen’, which is proof of the fertility and continuing relevance of his ideas. Not just in Britain and America but today around the world anti-poverty campaigners, birth-controllers, collectivists, communitarians, co-operators, ecologists, educationalists, environmentalists, feminists, humanitarians, internationalists, paternalistic capitalists, secularists, campaigners for social justice, trade unionists, urban planners, utopians, welfare reformers can all find something to admire and inspire in the treasure trove that is (...)
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  37. Fallacies.C. L. Hamblin - 1970 - Revue Philosophique de la France Et de l'Etranger 160:492-492.
     
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  38.  12
    Grundlinien der Philosophie des Rechts oder Naturrechts und Staatswissenschaft im Grundrisse.Georg Wilhelm Friedrich Hegel - 1966 - Hamburg): Fischer-Bücherei.
    Excerpt from Grundlinien der Philosophie des Rechts, oder Naturrecht und Staatswissenschaft im Grundrisse Unb mit jener eifernen @raft gn (R)tanbe gebraebt toorben bie bor ?i[iem unfern %rennb anbgeicbnete, ibobi aber in ber ?in@fiibrnng, 2[norbnnng nnb in ber gang tonnbérbaren ecbiteftonif, mit ber jebe @eite unb jeber $ranm bebanbeit, in bern %ieif3e, ber jebem qbintet beb (R)ebänbeb angetoanbt ift, in bein einen ebenmiifgigen unb bocb toieber berfcbiebenen (c)tbte, ber bon ber (R)bitg;e bi@ gur (R)rnnbtage ficb bewerten Iäfit, unb ber ba(R) (R)ange (...)
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  39. Art as a Shelter from Science.C. Thi Nguyen - 2023 - Aristotelian Society Supplementary Volume 97 (1):172-201.
    In our life with science, we trust experts; we form judgements by inference from past evidence. We conduct ourselves very differently in the aesthetic domain. We avoid deferring to aesthetic experts. We form our judgements through direct perception of particulars rather than through inference. Why the difference? I suggest that we avoid aesthetic testimony and aesthetic inference, not because they’re unusable, but because we have adopted social norms to avoid them. Aesthetic appreciation turns out to be something like a game. (...)
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  40. Questions.C. L. Hamblin - 1958 - Australasian Journal of Philosophy 36 (3):159 – 168.
  41. Về khả năng ứng dụng của hệ xử lý thông tin 3D và nguyên lý bán dẫn giá trị trong tìm kiếm giải pháp cho vấn đề ô nhiễm môi trường và biến đổi khí hậu ở Việt Nam.Quy Khuc - 2022 - Tạp Chí Kinh Tế Và Dự Báo 1:1-9.
    Giải quyết biến đổi khí hậu và ô nhiễm môi trường đang và sẽ là thách thức lớn của nhân loại trong thế kỷ 21. Con người không còn nhiều thời gian để sửa chữa, phục hồi đưa hệ sinh thái môi trường (tự nhiên) trở về trạng thái an toàn. Trong khi các nỗ lực trong thời gian qua chưa thực sự hiệu quả thì COP26 mở ra cơ hội lớn để nhân loại tiến gần đến mục tiêu kiềm (...)
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  42. Mathematical models of dialogue.C. L. Hamblin - 1971 - Theoria 37 (2):130-155.
  43. Austerity, compassion and the rule of law.Benjamin C. Zipursky - 2020 - In Amalia Amaya & Maksymilian Del Mar (eds.), Virtue, Emotion and Imagination in Law and Legal Reasoning. Chicago: Hart Publishing.
     
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  44.  8
    Nature, Power, and Critique in the Huainanzi.Stephen C. Walker - 2022 - Oriens Extremus 59:41-60.
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  45.  9
    Healing humanity: confronting our moral crisis.Alexander F. C. Webster, Alfred K. Siewers & David C. Ford (eds.) - 2020 - Jordanville, New York: Holy Trinity Publications.
    Western societies today are coming unmoored in the face of an earth-shaking ethical and cultural paradigm shift. At its core is the question of what it means to be human and how we are meant to live. The old answers are no longer accepted; a dizzying array of options are offered in their stead. Underpinning this smorgasbord of lifestyles is a thicket of unquestioned assumptions, such as the separation of gender from biological sex, which not so long ago would have (...)
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  46.  37
    Mysticism without Love1: R. C. ZAEHNER.R. C. Zaehner - 1974 - Religious Studies 10 (3):257-264.
    ‘Mysticism means to isolate the eternal from the originated.’ This is not my definition of the word ‘mysticism’ but that of the founder of the ‘orthodox’ school of Muslim mysticism, Al-Junayd of Baghdad who flourished in the ninth century a.d . In actual fact it is not a definition of mysticism at all but of the Arabic word tawḥīd which means primarily ‘the affirmation of unity’; and that surely is an essential ingredient of any form of mysticism: it is the (...)
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  47.  39
    Why Not Islam?: R. C. ZAEHNER.R. C. Zaehner - 1975 - Religious Studies 11 (2):167-179.
    As everyone knows, since the end of the Second World War there has been a sensational revival of interest in the non-Christian religions particularly in the United States and in this country. The revival has taken two forms, the one popular, the other academic. The first of these has turned almost exclusively to Hindu and Buddhist mysticism and can be seen as an energetic reaction against the dogmatic and until very recently rigid structure of institutionalised Christianity and a search for (...)
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  48.  9
    La philosophie de saint Bonaventure.Etienne Gilson - 1924 - Paris,: J. Vrin.
    Nombreuse, infiniment ondoyante et diverse, cette pensee n'est qu'une charite toujours active dont le mouvement incessant tend vers des objets qui nous echappent ou vers les aspects inconnus de ceux que nous percevions deja. Comment suivre une telle pensee sans etre cette pensee meme (...)?. Le present ouvrage tente une reponse en meme temps qu'il pose la question. Considerant que les ecrits de Bonaventure dessinent moins une progression lineaire qu'ils ne suivent un ordre du coeur, Etienne Gilson propose ici, apres (...)
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  49.  10
    Dark Futures: Toward a Philosophical Archaeology of Hope.Paul C. Taylor - 2024 - Philosophy 99 (2):139-163.
    Early in World War I, Virginia Woolf wrote these words: ‘The future is dark, which is on the whole, the best thing the future can be […]’. It is tempting to assume that darkness simply hides the unknown and the threatening. It is more challenging to think of it as Woolf did: rich with possibility in even the most desperate times.We live in what many would readily describe as dark times. These times have brought (among much else) a once-in-a-century public (...)
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  50. Seeing whole.Julian C. Hughes, Stephen J. Louw & Steven R. Sabat - 2005 - In Julian C. Hughes, Stephen J. Louw & Steven R. Sabat (eds.), Dementia: Mind, Meaning, and the Person. Oxford University Press.
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