Results for 'S��atrughna Pa��n��igra��hi��'

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  1. Śrīmadbhāgavata Mahāpurāṇa meṃ Vishṇu kā svarūpa evaṃ Vaishṇava siddhānta.Sumana Śarmā - 2016 - Dillī: Nirmala Pablikeśansa.
    On Vishnu, Hindu deity as portrayed in Bhāgavatapurāna, Hindu mythological text and Vaiṣṇava philosophy.
     
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  2.  22
    Beyond the Letter of His Master’s Thought : C.N.R. McCoy on Medieval Political Theory.William P. Haggerty - 2008 - Laval Théologique et Philosophique 64 (2):467-483.
    Publié en 1962, le livre de Charles N.R. McCoy, intitulé The Structure of Political Thought, demeure un travail important, encore qu’oublié, sur l’histoire de la philosophie politique. Bien que l’ouvrage ait reçu de bonnes appréciations, il n’existe pas encore d’examen critique de son traitement de la théorie politique médiévale. Dans le présent article, j’explore la structure de son argument dans les deux chapitres sur la pensée médiévale, en montrant comment McCoy centre sa discussion sur une investigation des différentes méthodes interprétatives (...)
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  3. Vedānta darśana ke āyāma: Pro. Revatīramaṇa Pāṇḍeya smr̥ti-grantha.Rewati Raman Pandey & Ambikādatta Śarmā (eds.) - 2013 - Dillī: Nyū Bhāratīya Buka Kôrporeśana.
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  4.  8
    Beyond the Letter of His Master’s Thought : C.N.R. McCoy on Medieval Political Theory.William Haggerty - 2008 - Laval Théologique et Philosophique 64:467-483.
    Publié en 1962, le livre de Charles N.R. McCoy, intitulé The Structure of Political Thought, demeure un travail important, encore qu’oublié, sur l’histoire de la philosophie politique. Bien que l’ouvrage ait reçu de bonnes appréciations, il n’existe pas encore d’examen critique de son traitement de la théorie politique médiévale. Dans le présent article, j’explore la structure de son argument dans les deux chapitres sur la pensée médiévale, en montrant comment McCoy centre sa discussion sur une investigation des différentes méthodes interprétatives (...)
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  5. Ceci n'est pas Heinz von Foerster.D. Aerts - 2005 - Constructivist Foundations 1 (1):13--18.
    Excerpt: In 1995, the Leo Apostel Centre in Brussels, Belgium, organised an international conference called ``Einstein meets Magritte''. Nobel prize winner Ilya Prigogine held the opening lecture at the conference, and Heinz von Foerster's lecture was scheduled last... Heinz von Foerster was enchanted by the conference theme and -- in the spirit of surrealist Belgian painter René Magritte -- had chosen an appropriate title for his talk: ``Ceci n'est pas Albert Einstein''. ... [H]e was delighted to grant the organisers the (...)
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  6. “Il n’y a pas de hors-texte”—Once More.Max Deutscher - 2014 - Symposium 18 (2):98-124.
    Spivak translates Derrida’s “il n’y a pas de hors-texte” as “there is nothing outside the text.” By considering how the aphorism works within his study of Rousseau on sexual and textual supplements, and by reviewing related expressions in French, a mistranslation is revealed. This is not a simple error, however. The distortion is generated by Derrida’s own broader context. We must not only distinguish signification from reference but also place the aphorism within Derrida’s allusion, in the first part of Of (...)
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  7. Mīmāṃsā darśana kī pramāṇamīmāṃsā: Pārthasārathi Miśra kr̥ta Śāstradīpikā ke pariprekshya meṃ.Haretī Lāla Mīnā - 2018 - Dillī: Vidyānidhi Prakāśana.
    Analytical study of 'Pramāṇa' in Mīmāṃsā philosophy in the light of Śāstradīpikā by Pārthasārathimiśra, active 11th century.
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  8. Sāṅkhyapratimā: Ramā-Kalākhyasvopajñaṭīkādvayopetā.Śrīrāma Pāṇḍeya - 2014 - Vārāṇasī: Sampūrṇānanda Saṃskr̥ta Viśvavidyālaya.
    Comprehensive work with Hindi and Sanskrit commentaries on fundamentals of Sankhya philosophy.
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  9. Pāṇinīyavyākaraṇodāharaṇakośaḥ; La grammaire paninéenne par ses exemples; Paninian Grammar through Its Examples, vol. I: Udāharaṇasamāhāraḥ; L’ensemble des exemples; The Collection of Examples; saṁśodhitaprakāśanam, édition révisée.Peter M. Scharf - 2021 - Journal of the American Oriental Society 139 (2).
    Pāṇinīyavyākaraṇodāharaṇakośaḥ; La grammaire paninéenne par ses exemples; Paninian Grammar through Its Examples, vol. I: Udāharaṇasamāhāraḥ; L’ensemble des exemples; The Collection of Examples; saṁśodhitaprakāśanam, édition révisée, revised edition. Two parts. By F. Grimal, V. Venkataraja Sarma, S. Lakshminarasimham, K. V. Ramakrishnamacharyulu, and Jagadeesh Bhat. Rashtriya Sanskrit Vidyapeetha Series, vols. 309, 310; Collection indologie 93.1.1, 2. Tirupati: Rashtriya Sanskrit Vidyapeetha; Pondichéry: École française d’Extrème-Orient; Institut Français de Pondichéry, 2018. Pp. xiii + 757 + 481. Rs. 680, 450.
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  10. Pāṇinīyavyākaraṇodāharaṇakośaḥ; La grammaire paninéenne par ses exemples; Paninian Grammar through Its Examples, vol. IV.1–2: Taddhitaprakaraṇam; Le livre des formes dérivés secondaires; The Book of Secondary Derivatives. By F. Grimal, V. Ven. [REVIEW]Peter M. Scharf - 2022 - Journal of the American Oriental Society 138 (3).
    Pāṇinīyavyākaraṇodāharaṇakośaḥ; La grammaire paninéenne par ses exemples; Paninian Grammar through Its Examples, vol. IV.1–2: Taddhitaprakaraṇam; Le livre des formes dérivés secondaires; The Book of Secondary Derivatives. By F. Grimal, V. VenkataraJa Sarma, and S. Lakshminara- Simham. Rashtriya Sanskrit Vidyapeetha Series, vols. 302, 303; Collection indologie vol. 93.4.1, 2. Tirupati: Rashtriya Sanskrit Vidyapeetha; Pondichéry: École Française d’extrême-Orient; Institute Française de Pondichéry, 2015. Pp. xvi + 1397. Rs. 570 per vol.
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  11.  1
    Un Dieu n’est pas 1 dieu. Heidegger et la question du Dieu unique.Pascal David - 2022 - Heidegger Studies 38 (1):139-156.
    In Heidegger’s Four Notebooks I and II (Black Notebooks 1947-1950), edited as volume 99 of the Gesamtausgabe of his writings, the author remarks that “One God, who as a unique God does not tolerate other Gods apart from him is outside divinity ”, the latter obviously referring to the Bible’s passage found in Exodus 34: 14 : “For you shalt worship no other God: for the LORD, whose name is Jealous, is a jealous God.”. But how does Heidegger come to (...)
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  12.  12
    Pourquoi il n'y a pas d'ontologie formelle chez Bolzano.Jocelyn Benoist - 2000 - Les Etudes Philosophiques:505-518.
    Souvent aujourd'hui on présente Bolzano comme ayant jeté les bases d'une « ontologie formelle ». On lui impute une théorie du « quelque chose en général » qui serait ontologique. Il est vrai que sa théorie combinatoire des représentations en soi permet de rendre compte de la constitution de « quelques choses » de différents degrés, sur un mode récursif. Pourtant, on pourra douter de ce que le réalisme strict qui est celui de Bolzano, et qui s'applique même aux représentations (...)
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  13. Siddhāntavādaḥ =.Rameśakumāra Pāṇḍeya & Pīyūṣakānta Dīkṣita (eds.) - 2016 - Navadehalī: Śrīlālabahāduraśāstrīrāṣṭrīyasaṃskr̥tavidyāpiṭhaṃ.
    Contributed seminar papers presented at Seminar on the subject of Siddhantavada, organized by Department of Nyayavaisheshika, Shri Lalbahadur Shastri Kendriya Sanskrit Vidyapeeth, New Delhi in 2016.
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  14. Bcom ldan ral gri (1227-1305) on Indian Buddhist logic and epistemology: his commentary on Dignāga's Pramāṇasamuccaya. [REVIEW] van der Kuijp & W. J. Leonard - 2013 - Wien: Arbeitskreis für Tibetische und buddhistische Studien, Universität Wien.
    A diplomatic edition of a commentary by Bcom-ldan-ral-gri (1227-1305), a Tibetan Buddhist scholar of the Kadampa (Bka-gdams-pa) tradition, on the "Pramāṇasamuccaya" written by the Indian Buddhist logician, Dignāga (c. 480-540 CE); includes extensive introductory material on the life and work of Dignāga, and reception of this treatise in Tibet.
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  15. Śrī Ādi Śaṅkarācāryā śikavaṇa āṇi Daivajña Brāhmaṇa: I. Sa. 788-820.Digambara Śrīpāda Aṇavekara - 2018 - Kāṇakoṇa, Govā: Artha Prakāśana.
    On the life and teachings of Śaṅkarācārya; includes history of Daivadnya Brahmans, Hindu caste in coastal region of Maharashtra, Goa, Karnataka, and Kerala.
     
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  16. Sanjahʹhāyī dar dīnʹpizhūhī-i muʻāṣir =.Āyat Allāhī & Ḥamīd Riz̤ā - 2013 - Tihrān: Pizhūhishgāh-i ʻUlūm-i Insānī va Muṭālaʻāt-i Farhangī.
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  17.  15
    Samuel Ibn tibbon as the author of melaḵah qeṭanah, the hebrew translation from arabic of Galen's tegni: Probes into the evolution of his philosophical terminology.Gad Freudenthal - 2016 - Arabic Sciences and Philosophy 26 (1):27-43.
    RésuméSamuel Ibn Tibbon est connu surtout comme le traducteur du Guide des Égarés de Maïmonide et comme l'auteur de l’œuvre cosmogonique audacieuse d'inspiration avicennienne Ma'amar Yiqqawu ha-mayim. Le fait que Samuel Ibn Tibbon soit également l'auteur de la traduction d'arabe en hébreu du Tegni de Galien avec le commentaire d'Ibn Riḍwān, connu sous le titre d’al-Ṣināʿa al-ṣaġīra, est attesté par les colophons de deux manuscrits, mais a récemment été nié. La question n'est pas sans importance, car, si Ibn Tibbon est (...)
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  18. Eusebe n'est pas l'auteur de la'Vita Constantini'dans sa forme actuelle et Constantin ne s' est pas' converti'en 312.Henri Gregoire - 1938 - Byzantion 13:561-583.
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  19.  23
    Blackburn’s Rejection of Modals.Scott Shalkowski - 2008 - Philosophia Scientiae 12 (1):93-106.
    In this paper I present Simon Blackburn’s dilemma for truth conditional theories of modality and discuss its limitations. I discuss the nature of conceptual and argumentative circularity and argue that conceptual circularity does not apply to all of the main truth conditional theories of modality and that, likewise, argumentative circularity does not apply. There is nothing wrong, in principle, with theories of the modal in non-modal terms, but attending epistemological issues are significant and have been given too little attention. I (...)
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  20.  27
    Car Montréal, cette ville, ma ville, s'enflamme, mais n'est pas en flammes du tout.Thierry Bardini - 2012 - Multitudes 50 (3):42-48.
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  21. Hāydigir dar Īrān: nigāhī bih zindagī, ās̲ār va andīshahʹhā-yi Sayyid Aḥmad Fardīd.Bīzhan ʻAbd al-Karīmī - 2013 - Tihrān: Muʼassasah-i Pizhūhishī-i Ḥikmat va Falsafah-i Īrān.
    Heidegger, Martin, 1889-1976- Criticism and interpretation ; Corbin, Henry, 1903-1978- Criticism and interpretation ; Fardīd, Aḥmad, 1912-1994- Criticism and interpretation.
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  22.  8
    Ethem Baran's Usage of Time At His Narrative Called "Fukaranın Kestanesi Palamuttan”.Bekir Şakir Konyali - 2008 - Journal of Turkish Studies 6:1515-1525.
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  23. L'apôtre Paul et la parousie de Jésus Christ: L'eschatologie paulinienne et ses enjeux.J. -N. Aletti - 1996 - Recherches de Science Religieuse 84 (1):15-41.
    L'interprétation de l'eschatologie paulinienne est dominée par la question de son rapport avec l'apocalyptique juive. Les points communs, soulignés par J.C. Beker à la suite de E. Käsemann, ne sont pas contestables, mais ne doivent pas occulter des différences notables, qui tiennent à la prééminence du Christ dans la vision paulinienne des événements de la fin. Ni l'attente ni le retard de la parousie ne semblent avoir eu, quoi qu'on en dise, d'influence décisive sur la pensée de l'Apôtre, mais bien (...)
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  24. Risālat al-ḥikmah al-ʻarshīyah.Ṣadr al-Dīn Shīrāzī & Muḥammad ibn Ibrāhīm - 2016 - Bayrūt: Dār al-Maʻārif al-Ḥikmīyah.
  25.  30
    Dogmata Qvisqve Sva_’ - S. J. Suys-Reitsma: Het homerisch Epos als orale Schepping van een Dichter-Hetairie. Pp. vi+118. Amsterdam: H. J. Paris, 1955. Paper, fl. 5.90. - C. M. Bowra: Homer and his Forerunners. (Andrew Lang Lecture, University of St. Andrews, 1955.) Pp. iv+42. Edinburgh: Nelson, 1955. Paper, 5 _s_. net. - L. G. Pocock: The Landfalls of Odysseus. Pp. 16; 6 plates, 4 text figs. Christchurch (N.Z.): Whitcombe & Tombs, 1955. Paper, 3 _s_. 6 _d. (N.Z.) net.J. A. Davison - 1956 - The Classical Review 6 (3-4):205-.
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  26.  30
    Dogmata Qvisqve Sva_’ - S. J. Suys-Reitsma: Het homerisch Epos als orale Schepping van een Dichter-Hetairie. Pp. vi+118. Amsterdam: H. J. Paris, 1955. Paper, fl. 5.90. - C. M. Bowra: Homer and his Forerunners. (Andrew Lang Lecture, University of St. Andrews, 1955.) Pp. iv+42. Edinburgh: Nelson, 1955. Paper, 5 _s_. net. - L. G. Pocock: The Landfalls of Odysseus. Pp. 16; 6 plates, 4 text figs. Christchurch (N.Z.): Whitcombe & Tombs, 1955. Paper, 3 _s_. 6 _d. (N.Z.) net. [REVIEW]J. A. Davison - 1956 - The Classical Review 6 (3-4):205-207.
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  27.  47
    Non-Classical Stems from Classical: N. A. Vasiliev’s Approach to Logic and his Reassessment of the Square of Opposition. [REVIEW]Valentin A. Bazhanov - 2008 - Logica Universalis 2 (1):71-76.
    . In the XIXth century there was a persistent opposition to Aristotelian logic. Nicolai A. Vasiliev (1880–1940) noted this opposition and stressed that the way for the novel – non-Aristotelian – logic was already paved. He made an attempt to construct non-Aristotelian logic (1910) within, so to speak, the form (but not in the spirit) of the Aristotelian paradigm (mode of reasoning). What reasons forced him to reassess the status of particular propositions and to replace the square of opposition by (...)
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  28.  16
    Diversity of Subjects in Dewey's Works I n addition to the information already given by Larry A. Hickman in Chapter 1, I wish to examine some central philosophical topics from the impressive richness of Dewey's works and the comprehen-sive body of his writings, which fill thirty-seven volumes in the critical.Stefan Neubert - 2009 - In Larry A. Hickman, Stefan Neubert & Kersten Reich (eds.), John Dewey Between Pragmatism and Constructivism. Fordham University Press. pp. 19.
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  29. Malcolm, N. "Nothing is Hidden: Wittgenstein's Criticism of his Early Thought". [REVIEW]S. Mulhall - 1987 - Mind 96:113.
     
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  30.  3
    Passion and Reason: Making Sense of Our Emotions.Richard S. Lazarus & Bernice N. Lazarus - 1994 - Oxford University Press USA.
    When Oxford published Emotion and Adaptation, the landmark 1991 book on the psychology of emotion by internationally acclaimed stress and coping expert Richard Lazarus, Contemporary Psychology welcomed it as "a brightly shining star in the galaxy of such volumes." Psychiatrists, psychologists and researchers hailed it as a masterpiece, a major breakthrough in our understanding of the emotional process and its central role in our adaptation as individuals and as a species. What was still needed, however, was a book for general (...)
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  31.  24
    René Girard's Observations on "Homosexuality" in His Major Writings: Some Critical Clarifications.James N. F. Alison - 2021 - Contagion: Journal of Violence, Mimesis, and Culture 28 (1):55-75.
    Girard discusses "homosexuality" on three occasions in his oeuvre. Late in the first chapter of Deceit, Desire, & the Novel he discusses the relationship between Veltchaninov and Troussotsky, characters in Dostoyevsky's The Eternal Husband. Then in Part III of Things Hidden since the Foundation of the World the sections entitled "Homosexuality" and "Mimetic Latency and Rivalry" are dedicated to the subject. Indeed, in the latter of these Girard reproduces his discussion of Veltchaninov and Troussotsky from the earlier book. Finally, he (...)
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  32. Śaṅkara dr̥sht̥i meṃ Sāṅkhya darśana.Ās̋utosha Tripāṭhī - 2020 - Vārāṇasī: Bhāratī Prakāśana.
    Comprehensive analysis of fundaentals of Sankhya philosophy with reference to Vedic literature and Śaṅkarācārya.
     
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  33.  14
    Voyance, Precession and Screen in Merleau-Ponty’s Later Philosophy in Mauro Carbone’s The Flesh of Images. [REVIEW]Glen A. Mazis - 2017 - Chiasmi International 19:449-455.
    Mauro Carbone’s The Flesh of Imagesexplores the status of images as the precession of the invisible and the visible in Merleau-Ponty’s notion of “sensible ideas” ideas, but is at the same time a concise, original, and illuminating exploration of Merleau-Ponty’s sense of the flesh and his later philosophy, as well as speculating on an important historical shift in the sense of Being. Carbone articulates the flesh as the traversal, by Visibility, of the seer as Being, where the invisible is shown (...)
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  34.  62
    Descartes’s Epistemic Commitment to Telescopes and Microscopes.George J. Aulisio - 2019 - Dialogue 58 (3):405-437.
    In the Optics, Descartes claims that telescopes and microscopes lead to morally certain knowledge. It is unclear, however, that Descartes’s expressed confidence in these instruments is warranted. In this article, I show how a limited range of telescope and microscope observations could lead to morally certain knowledge for Descartes, and how observations beyond this range admit of enough reasonable doubt to undermine moral certainty. I also explain moral certainty as a form of knowledge in Descartes’s scientific practices, his epistemic commitment (...)
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  35. Masʼalah-ʼi āfarīnish: barʹrasī-i dīdgāhʹhā-yi ilāhīyātī-i fīzīkdānān-i muʻāṣir va ilāhīyāt-i Islāmī = Creation issue: the study of the theological views of contemporary physicists and Islamic theology.Qāsim Akhavān Nabavī - 2020 - Tihrān: Sāzmān-i Intishārāt-i Pizhūhishgāh-i Farhang va Andīshah-i Islāmī.
     
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  36.  1
    Aspects of Alexander's Journal and Ring in his last Days.N. G. L. Hammond - 1989 - American Journal of Philology 110 (1).
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  37. Les textes fondateurs dans la Compagnie de Jésus.S. Breton - 2000 - Recherches de Science Religieuse 88 (3):329-345.
    Les textes dits fondateurs sont ceux qui, dans une société déterminée, assurent la structure et l'esprit de cette société. Quand il s'agit de la Compagnie de Jésus, ces textes ne sont pas seulement ceux du fondateur, mais l'ensemble des documents qui ont présidé à la naissance et aux premiers jours de la Compagnie. Or, lorsqu'il s'agit de la Compagnie de jésus, disons des Jésuites pour parler plus couramment, le fondateur, Ignace de Loyola, n'est pas seul en cause, si exceptionnel et (...)
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  38. Anmeldelse af CH Koch: En flue på Hegels udødelige næse eller Om Adolph Peter Adler og Søren Kierkegaards forhold til ham.Arne Grøn - 1991 - Kierkegaardiana 15:157-159.
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  39.  19
    Hayek's Epistemology and Methodology: Between Mises and Popper.Didier Calcei & Gerard Bramoulle - 1999 - Journal de Economistes Et des Etudes Humaines 9 (4):611-634.
    Hayek a souvent été critiqué pour avoir changé de méthodologie, passant de l’abstraction misesienne à l’empirisme popperien. L’article défend la thèse que Hayek n’a pas changé de position méthodologique et qu’il a, au contraire, toujours défendu l’adaptation des méthodes aux objets d’analyse à partir d’une conception présente dans The Sensory Order. Cette conception, qui le situe dès les années 20 entre celle de Mises et de Popper, peut être qualifiée d’“apriorisme faillibiliste” selon l’expression empruntée à Barry Smith.Hayek has often been (...)
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  40. Pātañjalayogasammatamuktiḥ =.Kr̥ṣṇagopāla Adhikārī - 2013 - Kalakātā: Tuhinā Prakāśanī.
    Concept of (Mukti) liberation according to Yoga philosophy propounded by Patañjali.
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  41. al-Insān al-ākhar... falsafat al-ākhar: al-tashakkul al-siyāsī.Ṣāliḥ ibn Ibrāhīm Sakākir - 2018 - al-Riyāḍ: Dār Madārik lil-Nashr.
    إن هذا المبحث ما هو إلا دراسة لذلك الشيء الغامض الذي دائما ما يناقشنا ويجادلنا ويحاورنا بل أحيانا يخاصمنا, هذا الشعور المتولد في داخلنا هو ما نسميه الإنسان الآخر.. هل ذلك الشعور هو حقيقة ثابتة أم جزء من الخيال نصنعه في محيطنا الذاتي لنجد صيقا نثق به, فنحاوره ونجادله, أعني هل هذا المتكون داخلنا هو جزء من الذات أم جزء من الخيال الذي نخترعه لنجد الصديق الحقيقي الذي كثيرا ما نحتاجه, فلن يوجد أحد صادق كصدق ذلك الآخر المتولد والمتشكل داخلنا (...)
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  42.  12
    Hayek's Complexity.Frederique Chaumont-Chancelier - 1999 - Journal de Economistes Et des Etudes Humaines 9 (4):543-564.
    L’article cherche à contrer les critiques formulées à l’encontre de la théorie évolutionnaire de Hayek en mettant en évidence les apports des théories de la complexité. Cela permet tout d’abord de comprendre que la méthode de Hayek n’est pas un holisme mais un anti-réductionnisme. Cette méthode est constante chez l’auteur, que ce soit dans son approche du marché ou de l’évolution culturelle : il n’y aurait donc aucune incohérence dans sa pensée.De surcroît, la prise en compte de l’ignorance individuelle comme (...)
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  43. Śrīvaiṣṇavamatābjabhāskaraḥ: Hindībhāṣyasahita. Rāmānanda - 2018 - Dillī: Caukhambā Saṃskr̥ta Pratishṭhāna.
    On verse work on the doctrine of the Rāmānandīs.
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  44. Zharfā-yi andīshah: rivāyatī dīgar az ḥayāt va dilbastagīʹhā-yi duktur Ghulām Ḥusayn Ibrāhīmī Dīnānī bih hamrāh-i pāsukhʹhā-yi īshān bih barkhī pursishʹhā-yi bunyādīn = Žarfāy-i andīshi = Az žarfāy-i andishi = Depth of thought: Dr. Gholamhusain Ibrahimi Dinani, his life and scholarly attachements: a new account including fendamental questions and some answers = The philosophy of dialogue in interview with the philosopher of dialogue.Ibrāhīmī Dīnānī & Ghulām Ḥusayn - 2015 - Tihrān: Vāyā.
    Ibrāhīm Dīnānī, Ghulām Ḥusayn - Interviews ; Islamic philosophy.
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  45. Shurūq al-ḥikmah fī sharḥ al-asfār wa-al-manẓūmah.Hāṭilī Kūpāyī & Sayyid Ṣadr al-Dīn - 2017 - Tihrān: Muʼassasah-i Pizhūhishī-i Ḥikmat va Falsafah-i Īrān.
  46.  10
    Reply to Professor Marx's Paper.David Pears - 1985 - Dialectica 39 (4):339-344.
    Summary In his paper, Professor Marx explores the connection between morality and the emotions. Though the connection is essential it is not clear that it provides an independent basis for morality. Nor is it clear that dread inspired by the thought of one's own death plays the important role ascribed to it by Professor Marx. Hume's account of sympathy, Aristotle's views on reason and feeling and Heidegger's approach to the topic are discussed briefly.RésuméDans son article, le professeur Marx étudie la (...)
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    The Rationalist and his Critics: N. H. G. ROBINSON.N. H. G. Robinson - 1975 - Religious Studies 11 (3):345-348.
    In his article ‘Professor Bartley's Theory of Rationality and Religious Belief’ Mr W. D. Hudson has brought considerable clarification to the rather confused situation occasioned by Professor W. W. Bartley's book The Retreat to Commitment and its subsequent discussion; but the process can, I think, be carried still further.
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    Guv'hî's Tazarru'-n'me and Language Features.Sezer Özyaşamiş Şakar - 2013 - Journal of Turkish Studies 8.
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  49. Thirteen Pages on Intellectual Property, with Special Reference to a Doubtful Doctrine of J.S. Mill [in His Principles of Political Economy] by One of His Pupils [Signing Himself N.N.]. [REVIEW]N. N. & John Stuart Mill - 1876
     
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  50.  13
    Phya pa Chos kyi seng ge and His Successors on the Classification of Arguments by Consequence (thal ʾgyur) Based on the Type of the Logical Reason.Pascale Hugon - 2016 - Journal of Indian Philosophy 44 (5):883-938.
    The Tibetan Buddhist logician Phya pa Chos kyi seng ge devoted a large part of his discussion on argumentation to arguments by consequence. Phya pa distinguishes in his analysis arguments by consequence that merely refute the opponent and arguments by consequence that qualify as probative. The latter induce a correct direct proof which corresponds to the reverse form of the argument by consequence. This paper deals with Phya pa’s classification of probative consequences based on the type of the logical reason (...)
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