990 resultados para Popper, Karl R.(Karl Raimund), 1902-1994


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Bibliography: p. [v]-ix.

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"Aus den Abhandlungen der Königl. preuss. Akademie der Wissenschaften zu Berlin vom Jahre 1902."

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Imprint varies: 1885-86, München, G. Franz.--1887-96, Leipzig, W. Friedrich.--1896, Leipzig, H. Merian.--1897-98, Leipzig, H. Haacke.--1898-99, Minden i.W. und Leipzig, J.C.C. Bruns.--1900-02, Dresden und Leipzig, E. Pierson.

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Imprint varies: 1889-1901 (v. 1-3) Hannover, L. Lemmermann.--1903-04 (v. 4) Hannover, Gebrüder Jänecke.--1908-10 (v. 5-6) Hannover, M. Jänecke.--1913 (v. 7) Leipzig, Geschäftsstelle von Georgs Schlag-wort-katalog (F. Volckmar)

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Mode of access: Internet.

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Imprint varies: 1889-1901 (v. 1-3) Hannover, L. Lemmermann. -1903-04 (v. 4.) Hannover, Gebrüder Jänecke.-1908-10 (v. 5-6) Hannover, M. Jänecke.-1913 (v. 7) Leipzig, Geschäftsstelle von Georgs Schlagwort-katalog (F. Volckmar)

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Photoreprint ed. Ann Arbor, Mi. : University Microfilms International, 1977. -- 19 cm.

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"First ed., Nov., 1891 ... Fourth ed., Sept., 1902."

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Mode of access: Internet.

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Entre los modelos literarios que, en las epopeyas quinientistas acerca de la conquista de México, sirven para dar forma épica a la materia histórica tomada de las crónicas, la Eneida de Virgilio desempeña un papel fundamental. En el presente artículo se pretende mostrar cómo la identificación de Jerónimo de Aguilar con el Aqueménides virgiliano, que se encuentra por primera vez en el Carlo famoso de Luis Zapata, reaparece en Francisco de Terrazas, en Gabriel Lobo Lasso de la Vega y en Antonio de Saavedra Guzmán, así como proponer algunas consideraciones acerca de las relaciones que se hayan podido dar entre las obras de estos poetas.

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In Marxist frameworks “distributive justice” depends on extracting value through a centralized state. Many new social movements—peer to peer economy, maker activism, community agriculture, queer ecology, etc.—take the opposite approach, keeping value in its unalienated form and allowing it to freely circulate from the bottom up. Unlike Marxism, there is no general theory for bottom-up, unalienated value circulation. This paper examines the concept of “generative justice” through an historical contrast between Marx’s writings and the indigenous cultures that he drew upon. Marx erroneously concluded that while indigenous cultures had unalienated forms of production, only centralized value extraction could allow the productivity needed for a high quality of life. To the contrary, indigenous cultures now provide a robust model for the “gift economy” that underpins open source technological production, agroecology, and restorative approaches to civil rights. Expanding Marx’s concept of unalienated labor value to include unalienated ecological (nonhuman) value, as well as the domain of freedom in speech, sexual orientation, spirituality and other forms of “expressive” value, we arrive at an historically informed perspective for generative justice.