Results for 'E. Lipman'

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  1. Notes Toward A Metaphysics Of Wonder: Appreciative Reflections On Leoni Henning’s O Pragmatismo Em Lipman E Sua Influência Na América Latina.Matthew Lipman - 2005 - Childhood and Philosophy 1 (2):473-510.
    "Notes toward a metaphysic of wonder" is the outcome of a "Reciprocal Inquiry" in which Leoni Henning and I participated. In our correspondence, we moved very fast: I thought each of us surprised the other. As a result, I found myself writing about astonishment more elaborately than I'd intended to. Before long I was involved not only with wondering but with awe and bewilderment and amazement, and eager to connect it all with philosophy in Latin America. So these "Notes..." are (...)
     
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  2.  16
    Lipman E a Filosofia Para Crianças: Cultivo “Do” Pensamento Ou Cultivo de “Um” Pensamento?Diego Bertolo Pereira & Wilson Alves de Paiva - 2020 - Childhood and Philosophy 16 (36):01-27.
    This text aims to perform a “fly over” the Philosophy for Children program--created by the philosopher and educator Matthew Lipman-–in order to identify certain philosophical problems that might appear there, one of them being the issue of universality. In response to Lipman’s claims of universality, we try to uncover his underlying ideological position that informs his approach to the concept. To achieve that goal, we return to the program’s beginnings, in order to ask how the idea of Philosophy (...)
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  3.  8
    Pafnutii L'vovich Chebyshev 1821-1894N. E. Prudnikov.Lipman Bers - 1979 - Isis 70 (4):633-633.
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  4.  8
    A Experiência de Pensar Conceitos E o Filosofar Na Inf'ncia Na Perspectiva de Matthew Lipman.Sandra Dos Santos Alves & Darcísio Natal Muraro - 2020 - Childhood and Philosophy 16 (36):01-36.
    This research seeks to understand the relationship between philosophy and the formation of concepts in childhood from the perspective of Matthew Lipman. As our own research in the area of philosophy of education, we pose the following question as a problem to be analyzed: how can philosophy contribute to the concept formation process in childhood according to Lipman? The development of this problem was organized in five stages. A first seeks to understand and deepen Lipman's conception of (...)
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  5.  17
    O ensino de Filosofia como potencializador da experiência interdisciplinar na Educação Básica: interfaces entre Hannah Arendt e Matthew Lipman[REVIEW]Altair Alberto Favero, Junior Bufon Centenaro & Ana Lúcia Kapczynski - 2019 - Conjectura: Filosofia E Educação 24.
    A Lei de Diretrizes e Bases 9.394/96 inseriu a Filosofia nos currículos do Ensino Médio com o indicativo de interdisciplinaridade, permanecendo em aberto questões acerca de como fazer com que a Filosofia potencialize a experiência interdisciplinar. Com o objetivo de correlacionar interdisciplinaridade e Filosofia, o artigo resulta de uma análise hermenêutica que confronta reflexões de Hannah Arendt sobre a crise na educação e a proposta da comunidade de investigação de Lipman. Parte da noção de que em meados do século (...)
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  6.  1
    Drugs and Justice: Seeking a Consistent, Coherent, Comprehensive View.Margaret P. Battin, Erik Luna, Arthur G. Lipman, Paul M. Gahlinger, Douglas E. Rollins, Jeanette C. Roberts & Troy L. Booher - 2008 - Oup Usa.
    This compact and innovative book tackles one of the central issues in drug policy: the lack of a coherent conceptual structure for thinking about drugs. Drugs generally fall into one of seven categories: prescription, over the counter, alternative medicine, common-use drugs like alcohol, tobacco and caffeine; religious-use, sports enhancement; and of course illegal street drugs like cocaine and marijuana. Our thinking and policies varies wildly from one to the other, with inconsistencies that derive more from cultural and social values than (...)
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  7. From Socrates to Lipman: Making Philosophy Relevant.Gilbert Burgh - 2005 - In Daniel Shepherd & Robert Fisher (eds.), Creative engagements: Thinking with children, Vol. 31: A volume of the 'At the Interface' project. Oxford, UK: pp. 25–31.
    There is a widespread view that philosophical thinking has no application to matters pertaining to the ‘real world’. It follows from such reasoning that if the purpose of education is to prepare students for the real world, then philosophy has no place in schools or university courses, and by implication in everyday life. One of the aims of this paper is to illustrate that the reasoning behind this view is mistaken. The ability to think critically and creatively through philosophical inquiry (...)
     
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  8.  1
    Educação para o pensar: uma análise epistemológica do método dialético-socrático aplicado à pragmática filosófica de Lipman.Edson Ferreira da Costa - 2021 - Conjectura: Filosofia E Educação 26:021026.
    O presente trabalho faz uma análise comparativa entre o pensamento dialético de Sócrates e a proposta pedagógica do filósofo Matthew Lipman, principalmente em suas obras A Filosofia vai à escola e O pensar na Educação. Para tanto, identificamos que o pensamento dialético como método aparece em Sócrates através da maiêutica, em que, por meio do diálogo, busca-se chegar a um pensamento correto. Esse exercício conceitual acompanha a história da Filosofia e ganha um lugar central nas reflexões epistemológicas sobre o (...)
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  9.  99
    Critical Thinking and Community of Inquiry Within Professional Organizations in the Developing World.E. Elicor Peter Paul - 2017 - Journal of Human Values 23 (1):13-20.
    In this article, I intend to underscore the importance of critical thinking in rendering invaluable positive contributions and impact within professional organizations in the developing world. I argue that critical thinking treated as a normative principle and balanced with a pragmatic orientation provides a rational framework for resolving conflicts that oftentimes ensue from the incoherence between Western-based organizational theories and the actual circumstances of a developing country. In order to optimize the benefits of critical thinking, I also argue that it (...)
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  10. Afetividade e Criatividade em Filosofia para Crianças.Fernando Bento - 2014 - Childhood and Philosophy 10 (20):383-399.
    A prática filosófica com crianças permite que elas construam e cumulativamente reconstruam significados enquanto formam a consciência de si, mobilizando simultaneamente elementos dos domínios afetivo, cognitivo e recreativo, presentes na esfera da sua experiência. Nesta dinâmica, habilidades de diálogo e de pensamento consolidam-se sobre competências crítico-reflexivas, sensíveis a critérios razoáveis de afirmação das competências intencionais de interpretação desta sensibilidade em ambientes educativos profícuos privados e públicos, tais como a família e a escola. Sendo a vida infantil um processo de mútuo (...)
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  11.  52
    Aspectos da educação da criança na história da filosofia da educação: a perspectiva de filósofos e educadores // Aspects of children's education in the history of philosophy of education: the perspective of philosophers and educators.Heraldo Aparecido Silva & Fernanda Antônia Barbosa da Mota - 2013 - Conjectura: Filosofia E Educação 18 (2):65-77.
    Este trabalho tem por objetivo apresentar diferentes concepções sobre a educação das crianças na perspectiva de filósofos e educadores, considerados como alguns dos autores mais representativos no estudo do tema. Trata-se de uma pesquisa de caráter bibliográfico, fundamentada na construção de conhecimentos oriundos das contribuições de autores clássicos e contemporâneos, além de estudos posteriores feitos por estudiosos e pesquisadores sobre as idéias de tais autores. Esse procedimento é necessário porque nem todos os autores trataram sistematicamente do tema em questão, mas (...)
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  12.  29
    Da Árvore E Do Rizoma: Pensar Para Além Do Método o Encontro da Filosofia Com a Inf'ncia.Magda Costa Carvalho & Walter Omar Kohan - 2018 - Educação E Filosofia 32 (65).
    This work aims to consider philosophically the issue of the method in philosophical practices with children. It analyzes some influences received by the creators of Philosophy for Children, Matthew Lipman and Ann Margaret Sharp, like the pragmatism of J. Dewey. It describes the meanings of three similar expressions in Lipman's work: methodical, methodological and method. It offers some criticisms of method: Hans-Georg Gadamer, but especially Henri Bergson and Gilles Deleuze. Finally, he questions the need of a method for (...)
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  13.  4
    Philosophy in Classrooms and Beyond: New Approaches to Picture-Book Philosophy, by Thomas E Wartenberg.Tim Sprod - 2020 - Journal of Philosophy in Schools 7 (2).
    Using picture books as a means of initiating philosophical discussions with younger children is an idea that has occurred to a number of people involved in P4C/Philosophy in Schools in various parts of the world. Some went on to develop support materials to encourage teachers to go beyond reading picture books to/with their classes to drawing the students into a community of philosophical inquiry. Early examples include Karin Murris, Chris de Haan and colleagues, and myself in Australia, and Tom Wartenberg (...)
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  14.  3
    A Educação Filosófica Por Meio da Narrativa.Darcisio Natal Muraro & Claudiney José de Sousa - 2020 - Educação E Filosofia 33 (67).
    O objetivo deste trabalho é apresentar o processo de criação de material para ensino de filosofia para crianças. A produção é resultado das atividades de grupo de pesquisa. O trabalho adotou como referencial a concepção de democracia como modo de vida ético e político e suas relações com a educação a partir do pensamento de Dewey e Lipman. Nesta perspectiva, o modo de vida democrático se consubstancia no agir guiado por valores éticos e no exercício político. A atitude filosófica (...)
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  15.  5
    Judaism and Ethics.Daniel Jeremy Silver - 1971 - [New York]Ktav Pub. House.
    Introduction, by D. J. Silver.--The issues: Some current trends in ethical theory, by A. Edel. Contemporary problems in ethics from a Jewish perspective, by H. Jonas. What is the contemporary problematic of ethics in Christianity? By J. M. Gustafson. Modern images of man, by J. N. Hartt. Is there a common Judaeo-Christian ethical tradition? By I. M. Blank. Problematics of Jewish ethics, by M. A. Meyer. Revealed morality and modern thought, by N. Samuelson.--The Jewish background: Does Torah mean law? By (...)
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  16. Flow Fragmentalism.Giuliano Torrengo & Samuele Iaquinto - 2019 - Theoria 85 (3):185-201.
    In this paper, we articulate a version of non-standard A-theory – which we call Flow Fragmentalism – in relation to its take on the issue of supervenience of truth on being. According to the Truth Supervenes on Being (TSB) Principle, the truth of past- and future-tensed propositions supervenes, respectively, on past and future facts. Since the standard presentist denies the existence of past and future entities and facts concerning them that do not obtain in the present, she seems to lack (...)
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  17.  28
    Matthew Lipman.Félix García Moriyón & Matthew Lipman - 2012 - Thinking: The Journal of Philosophy for Children 20 (1-2):22-32.
  18.  41
    Science Education and Moral Education.Michael Martin - 1986 - Journal of Moral Education 15 (2):99-108.
    Abstract Science education and moral education are mutually relevant. An education in science provides the factual information necessary to apply and revise ethical principles. In addition, science education aims to achieve certain propensities, e.g. impartiality, that are identical to some of the goals of moral education. Moral education, in turn, gives potential scientists the necessary principles and propensities to make certain decisions in the context of discovery, in the acceptance of hypotheses and in the conduct of inquiry. Science education and (...)
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  19.  12
    Mapping the Contours of Neoliberal Educational Restructuring: A Review of Recent Neo‐Marxist Studies of Education and Racial Capitalist Considerations. [REVIEW]Clayton Pierce - 2015 - Educational Theory 65 (3):283-298.
    In this article Clayton Pierce reviews three books representative of the recent neo-Marxist literature on education: David Blacker's The Falling Rate of Learning and the Neoliberal Endgame, John Marsh's Class Dismissed: Why We Cannot Teach or Learn Our Way out of Inequality, and Pauline Lipman's The New Political Economy of Urban Education: Neoliberalism, Race, and the Right to the City. His analysis of these books focuses on how each author remains consistent or advances traditional Marxist interpretations of the role (...)
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  20.  70
    How to Make Sense of the Com M on P Ri or Assumption Under Incomplete Information.Giacomo Bonanno & Klaus Nehring - 1999 - International Journal of Game Theory 28 (3):409-434.
    The Common Prior Assumption (CPA) plays an important role in game theory and the economics of information. It is the basic assumption behind decision-theoretic justifications of equilibrium reasoning in games (Aumann, 1987, Aumann and Brandenburger, 1995) and no-trade results with asymmetric information (Milgrom and Stokey, 1982). Recently several authors (Dekel and Gul, 1997, Gul, 1996, Lipman, 1995) have questioned whether the CPA is meaningful in situations of incomplete information, where there is no ex ante stage and where the primitives (...)
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  21.  27
    Lipman, From Page One.Matthew Lipman - 1992 - Inquiry: Critical Thinking Across the Disciplines 10 (3):18-22.
  22.  40
    Vagueness Facilitates Search.Kees van Deemter - unknown
    Two questions dominate theoretical research on vagueness. The first is of a logical-semantic nature: What formal models offer the best understanding of vagueness? Many answers to this question have been proposed (e.g. [1], [2] for an overview), but none of these has found general acceptance so far. The second question is of a pragmatic nature and asks Why is language vague? This question has been asked forcefully by the economist Barton Lipman, who has shown that some seemingly plausible answers (...)
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  23.  9
    Lipman.Matthew Lipman - 1990 - Inquiry: Critical Thinking Across the Disciplines 6 (3):18-19.
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  24.  21
    Lipman, (From Page 1).Matthew Lipman - 1990 - Inquiry: An Interdisciplinary Journal of Philosophy 6 (3):18-19.
  25. A Filosofia Como a Arte de Ensinar/Aprender a Pensar Desde a Mais Tenra Idade/Philosophy as the Art of Teaching/Learning How to Think Since Early Children.Raquel Lima Costa - 2014 - Pensando - Revista de Filosofia 4 (8):178.
    Este artigo pretende desenvolver uma análise sobre o que é pensar, o que é o pensamento e porque é que é tão importante sabermos pensar, aprendermos a pensar. Neste sentido, analisaremos a perspetiva de Dewey e de Lipman. Esta investigação sustenta a tese de que o pensar é uma questão central na filosofia e de que urge implementar estirpes filosóficas na nossa sociedade. É essencial fomentar o pensar, aprendermos a pensar, a pensar bem, desde a mais tenra idade. Tal (...)
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  26. Encouraging Children to Be Thoughtful Questions and Answers : A Dialogue with Dr. Matthew Lipman.George Ghanotakis, Matthew Lipman & Canadian Institute of Philosophy for Children - 1987 - Canadian Institute of Philosophy for Children.
  27.  94
    Perspectival Variance and Worldly Fragmentation.Martin A. Lipman - 2016 - Australasian Journal of Philosophy 94 (1):42-57.
    Objects often manifest themselves in incompatible ways across perspectives that are epistemically on a par. The standard response to such cases is to deny that the properties that things appear to have from different perspectives are properties that things really have out there. This type of response seems worrying: too many properties admit of perspectival variance and there are good theoretical reasons to think that such properties are genuinely instantiated. So, we have reason to explore views on which things can (...)
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  28. Against Fundamentality‐Based Metaphysics.Martin A. Lipman - 2018 - Noûs 52 (3):587-610.
    Metaphysical views typically draw some distinction between reality and appearance, endorsing realism about some subject matters and antirealism about others. There are different conceptions of how best to construe antirealist theories. A simple view has it that we are antirealists about a subject matter when we believe that this subject matter fails to obtain. This paper discusses an alternative view, which I will call the fundamentality-based conception of antirealism. We are antirealists in this sense when we think that the relevant (...)
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  29.  12
    Philosophy for Children.Matthew Lipman - 1976
  30.  38
    Lipman, Dewey, and the Community of Philosophical Inquiry.David Kennedy - 2012 - Education and Culture 28 (2):36-53.
    Normal child and normal adult alike, in other words, are engaged in growing. The difference between them is not the difference between growth and no growth, but between the modes of growth appropriate to different conditions. With respect to the development of powers devoted to coping with specific scientific and economic problems we may say the child should be growing in manhood [sic]. With respect to sympathetic curiosity, unbiased responsiveness, and openness of mind, we may say that the adult should (...)
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  31. Philosophy for Children.Matthew Lipman - 1976 - Metaphilosophy 7 (1):17–33.
  32. Lipman’s Novels or Turning Philosophy Inside-Out.Stefano Oliverio - 2015 - Childhood and Philosophy 11 (21):81-92.
    Starting from two passages of the autobiography of Lipman, which represent the description of a sort of ‘primary scene’ of P4C, the presented paper shows how the Deweyan notion of qualitative thought is pivotal for the entire Lipmanian undertaking. Dewey’s distinction between ‘situation’ and ‘object’ in thinking is read into the Lipman differentiation of schemata and concepts and used to analyze the reasons for which narrative comes to play a crucial role in the project of education for thinking. (...)
     
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  33. Philosophy Goes to School.Matthew Lipman - 1988 - Temple University Press.
    Author note: Matthew Lipman, Professor of Philosophy at Montclair State College and Director of the Institute for the Advancement of Philosophy for Children, is ...
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  34. Matthew Lipman: Testimonies and Homages.David Kennedy & Walter Kohan - 2010 - Childhood and Philosophy 6 (12):167-210.
    We lead off this issue of Childhood and Philosophy with a collection of testimonies, homages, and brief memoirs offered from around the world in response to the death of the founder of Philosophy for Children, Matthew Lipman on December 26, 2010, at the age of 87. To characterize Lipman as “founder” is completely accurate, but barely evokes the role he played in conceiving, giving birth to, and nurturing this curriculum cum pedagogy that became a movement, and which has (...)
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  35. Matthew Lipman.Philip Cam - 2011 - Diogenes 58 (4):116-118.
  36.  17
    Evidence and Casuistry. Commentary on Tonelli (2006), Integrating Evidence Into Clinical Practice: An Alternative to Evidence‐Based Approaches.Toby Lipman - 2006 - Journal of Evaluation in Clinical Practice 12 (3):269-272.
  37. G. E. Moore: Selected Writings.G. E. Moore - 1993 - Routledge.
    G.E. Moore, more than either Bertrand Russell or Ludwig Wittgenstein, was chiefly responsible for the rise of the analytic method in twentieth-century philosophy. This selection of his writings shows Moore at his very best. The classic essays are crucial to major philosophical debates that still resonate today. Amongst those included are: * A Defense of Common Sense * Certainty * Sense-Data * External and Internal Relations * Hume's Theory Explained * Is Existence a Predicate? * Proof of an External World (...)
     
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  38.  59
    Matthew Lipman y Paulo Freire: Conceptos para la libertad.Stella Accorinti - 2002 - Utopía y Praxis Latinoamericana 7 (18):35-56.
    M. Lipman and P. Freire are two thinkers who support the practice of liberty. Liberty is liberty to learn to think, and to exist in communities of dialogue, questioning, and search. This is the project that leads human beings to understand themselves and recognize others. Without liberty there..
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  39. Thinking in Education.Matthew Lipman - 1992 - British Journal of Educational Studies 40 (2):187-189.
  40. Philosophy in the Classroom: 2d Ed.Matthew Lipman - 1977 - Temple University Press.
    This is a textbook for teachers that demonstrates how philosophical thinking can be used in teaching children.
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  41. Thinking in Education.Matthew Lipman - 2003 - British Journal of Educational Studies 51 (3):303-305.
  42. A Passage Theory of Time.Martin A. Lipman - 2018 - Oxford Studies in Metaphysics 11:95-122.
    This paper proposes a view of time that takes passage to be the most basic temporal notion, instead of the usual A-theoretic and B-theoretic notions, and explores how we should think of a world that exhibits such a genuine temporal passage. It will be argued that an objective passage of time can only be made sense of from an atemporal point of view and only when it is able to constitute a genuine change of objects across time. This requires that (...)
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  43.  32
    Matthew Lipman.Philip Cam - 2010 - Diogène 232 (4):163.
  44.  96
    Review: The Work of E. T. Jaynes on Probability, Statistics and Statistical Physics. [REVIEW]E. T. Jaynes, D. A. Lavis & P. J. Milligan - 1985 - British Journal for the Philosophy of Science 36 (2):193 - 210.
    An important contribution to the foundations of probability theory, statistics and statistical physics has been made by E. T. Jaynes. The recent publication of his collected works provides an appropriate opportunity to attempt an assessment of this contribution.
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  45. Philosophy in the Classroom.Matthew Lipman, Ann Margaret Sharp & Frederick S. Oscanyan - 1977 - Proceedings and Addresses of the American Philosophical Association 51 (2):213-214.
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  46.  27
    Lipman, Dewey, and Philosophical Inquiry in the Mathematics Classroom.Nadia Stoyanova Kennedy - 2012 - Education and Culture 28 (2):81-94.
    One of John Dewey's major contributions to the reconstruction of the educational process was in his understanding that education needed to develop a working relationship between the refined end-products of inquiry that are codified and sedimented in textbooks, and the raw subject matter inquiry that is natural to the young. Such inquiry, he was convinced, should be shaped and fashioned to the well-known model of scientific inquiry which he set forth in How We Think (Dewey, 1933). In that same book, (...)
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  47.  43
    Facts, Freedom and Foreknowledge: E. M. Zemach and D. Widerker.E. M. Zemach - 1987 - Religious Studies 23 (1):19-28.
    Is God's foreknowledge compatible with human freedom? One of the most attractive attempts to reconcile the two is the Ockhamistic view, which subscribes not only to human freedom and divine omniscience, but retains our most fundamental intuitions concerning God and time: that the past is immutable, that God exists and acts in time, and that there is no backward causation. In order to achieve all that, Ockhamists distinguish ‘hard facts’ about the past which cannot possibly be altered from ‘soft facts’ (...)
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  48. On Fine’s Fragmentalism.Martin A. Lipman - 2015 - Philosophical Studies 172 (12):3119-3133.
    Fragmentalism is the view that reality is not a metaphysically unified place, but fragmented in a certain sense, and constituted by incompatible facts across such fragments. It was introduced by Kit Fine in a discussion of tense realist theories of time. Here I discuss the conceptual foundations of fragmentalism, identify several open questions in Fine’s characterization of the view, and propose an understanding of fragmentalism that addresses these open questions.
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  49. VKnowledge Activation: Accessibility, Applicability, and Salience, V in E. Tory Higgins and Arie W. Kruglanski, Eds.E. T. Higgins - 1996 - In E. E. Higgins & A. Kruglanski (eds.), Social Psychology: Handbook of Basic Principles. Guilford.
     
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  50.  22
    Dialética e experiência.Franklin Leopoldo E. Silva - 2005 - Doispontos 2 (2).
    É bem conhecida a oposição estabelecida por Kant entre experiência possível e dialética, na medida em que esta última é caracterizada como a “lógica da ilusão”. Ao mesmo tempo, o modo de pensar metafísico, que ocorre dialeticamente, em sentido kantiano, é uma tendência inevitável da razão, expressa na exigência formal de completude das categorias. Como o pensar, enquanto exercício livre da razão, é em si mesmo mais amplo do que a atividade de conhecer, própria do entendimento, o pensar contém o (...)
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