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Artículos de revistas sobre el tema "Existential"

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Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 5 de marzo de 2023

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1

Adeleke, Tunde y Lewis R. Gordon. "Existentia Africana: Understanding Africana Existential Thought". International Journal of African Historical Studies 34, n.º 2 (2001): 430. http://dx.doi.org/10.2307/3097503.

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2

Eisenberg, Richard A., Guillaume Duboc, Stephanie Weirich y Daniel Lee. "An existential crisis resolved: type inference for first-class existential types". Proceedings of the ACM on Programming Languages 5, ICFP (22 de agosto de 2021): 1–29. http://dx.doi.org/10.1145/3473569.

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Despite the great success of inferring and programming with universal types, their dual—existential types—are much harder to work with. Existential types are useful in building abstract types, working with indexed types, and providing first-class support for refinement types. This paper, set in the context of Haskell, presents a bidirectional type-inference algorithm that infers where to introduce and eliminate existentials without any annotations in terms, along with an explicitly typed, type-safe core language usable as a compilation target. This approach is backward compatible. The key ingredient is to use strong existentials, which support (lazily) projecting out the encapsulated data, not weak existentials accessible only by pattern-matching.

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3

Kirillova, Ksenia, Xinran Lehto y Liping Cai. "Tourism and Existential Transformation: An Empirical Investigation". Journal of Travel Research 56, n.º 5 (23 de mayo de 2016): 638–50. http://dx.doi.org/10.1177/0047287516650277.

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Couched in the context of the experience economy 3.0, this research conceptualized transformations as changes in existential authenticity and anxiety, and phenomenologically explored the essence of a transformative tourist experience and subsequent long-term changes. This research uncovered nine chronologically ordered themes in which existentially oriented concerns were prevalent. It found that tourists did not reflect on existential givens in situ until a triggering episode initiated the meaning-making process. Existential anxiety felt post-trip was found to motivate tourists to resolve pertinent existential dilemmas and to initiate meaningful life changes. Participants sustained enhanced existential authenticity and became more sensitive to existential anxiety in their lives thereafter.

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4

Voltolini, Alberto. "A contextualist treatment of negative existentials". Intercultural Pragmatics 18, n.º 3 (1 de junio de 2021): 415–24. http://dx.doi.org/10.1515/ip-2021-2013.

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Abstract In this paper, I want to vindicate the contextualist treatment that is typically applied by artefactualists on fictional entities (ficta) both to general and to singular negative existentials. According to this treatment, the truth value of a negative existential, whether general or singular, changes according to whether the existential quantifier or the first-order existence predicate is contextually used as respectively ranging over and applying to a restricted or an unrestricted domain of beings. In (2003), Walton has criticized this treatment with respect to singular negative existentials in particular. First of all, however, as (Predelli, Stefano. 2002. ‘Holmes’ and Holmes. A Millian analysis of names from fiction. Dialectica 56. 261–279) has shown, this treatment can be applied to singular predications in general, independently of the existential case. Moreover, not only does applying it to singular negative existentials explain why we may contextually use the quantifier restrictedly in general negative existentials, but also it accounts for why comparative negative existentials, both singular and general, may have different truth values as well depending on the comparison group they mobilize.

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5

Wirth, Jason M. "Book Review: Existentia Africana: Understanding Africana Existential Thought". Journal of Asian and African Studies 37, n.º 1 (febrero de 2002): 105–6. http://dx.doi.org/10.1177/002190960203700109.

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6

A., Getahun. "Morphosyntactic Structures of Existential, Possessive and Locative Constructions in Amharic". Macrolinguistics 9, n.º 15 (31 de diciembre de 2021): 25–43. http://dx.doi.org/10.26478/ja2021.9.15.2.

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This paper lays out the morphosyntactic structures of existential, locative and possessive constructions in Amharic. Amharic belongs to South Ethio-Semitic language subfamily. It is natively spoken in the Amhara region and used as the first and the second language for some urban dwellers in the country. It is a working language for the Federal Government of Ethiopia. It serves the same in Gambella, Southern Nations, Nationalities and Peoples’ and Benishangul-Gumuz regional states. The Amharic existential, possessive and locative constructions are characterized by using the same existential verb stem all-‘exist’. The verb is defective in its derivation and conjugation. Unlike the prototypical verbs of the language, the existential verb uses a different verb for imperfective and past verb forms. Unlike the regular verbs of the language, the existential verb, which is perfective in form, conveys present tense. It has been observed that indefinite nominals appear as the E (Existent) in existentials and possessives, whereas definite ones appear in locatives. The morphosyntactic features of existentials and locatives are the same in every aspect except the use of definiteness of the E (Existent). The possessives differ from the two constructions in word order and morphological structure of the verb.

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7

VASILEVA, Svetlana y Ekaterina PAVLOVA. "MAIN EXISTENTIAL CATEGORIES IN WORKS OF JOHN STEINBECK". Studia Humanitatis 25, n.º 4 (diciembre de 2022): 39–48. http://dx.doi.org/10.15393/j12.art.2022.3906.

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This article is devoted to the works of John Steinbeck from the position of the functioning of the main existential categories or "existentials" of human Being. Existentialism is considered here as a phenomenon that has gone beyond specific philosophy and literature and entered the cultural tradition as a conglomerate of issues that directly concern anthropology. Existential categories are derived as a result of the analysis of the philosophical and cultural base of existentialism, as well as by means of addressing a specific historical situation. The term "existential" belonging to M. Heidegger is interpreted here as a "base-forming value category", "pillar for existence" and is used as an element of literary analysis. The authors identify and investigate a number of existentials characteristic for literature and capable of being modified in the angle of the plot of a particular work. As a result of the study, it is concluded that in the works of J. Steinbeck, existential categories associated with the problem of human existence in a specific situation and representing the existentials of "support and overcoming" are the most frequent. This is a "dream", "hope", "meaning of life", which is directly related to the context recreated by the author. In general, the analysis of a literary work from the angle of the functioning of existential categories allows to analyse the work in its historical and cultural terms, as well as to make a deeper and more comprehensive characteristic of a literary character.

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8

Goldenberg, Harriett. "Life in the Time of COVID". European Judaism 55, n.º 2 (1 de septiembre de 2022): 114–24. http://dx.doi.org/10.3167/ej.2022.550209.

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This article discusses key existential concepts, and Jewish principles within the context of the experience of the 2020/21 COVID pandemic. The premise of the article is that existential concepts, ‘existentials’, while always underpinning our lives, have been highlighted during this period of crisis, with significant potential resultant learning. This kind of process, learning about ourselves in response to the circumstances of our lives, the circumstances in which we find ourselves, is at the heart of the enterprise of existential psychotherapy. Do we find the roots of these concepts within Jewish thought and theology? How do fundamental Jewish principles and contemporary existential ideas sit side by side?

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9

Liu, Mingming. "Unifying Universal and Existential wh’s in Mandarin". Semantics and Linguistic Theory 29 (9 de diciembre de 2019): 258. http://dx.doi.org/10.3765/salt.v29i0.4611.

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The paper aims at a unified account of Mandarin non-interrogative wh’s that have both universal and existential uses. Wh’s are argued to uniformly denote existentials obligatorily triggering alternatives, exhaustifying different types of alternatives strengthens the existential into either universal or existential free choice items corresponding to the two uses of wh’s, as is in the framework of Chierchia 2013b. Distribution and interpretation of the two types of wh’s follow from their interaction with an even-like particle dou and competition between the two.

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10

Gulevataya, Anastasia N. y Regina V. Penner. "Language of Existential Experience of a Person in the Digital Age". Galactica Media: Journal of Media Studies 5, n.º 1 (27 de febrero de 2023): 179–95. http://dx.doi.org/10.46539/gmd.v5i1.324.

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The article presents the problem of the existential feasible in the digital. The relevance of the problem is gaining weight in the so-called digital age, when the objectives in the human world are represented by technology and the technological. The following questions from the 20th century are becoming relevant again: the relationship between a person and technology; the future of a person and technology; the human / existential in the context of multiplying technology. In the 21st century, the digital can be seen as a cluster of external objectivity in the everyday life. The article raises questions about how the talk about the existential dimension in the digital age is possible; whether there are grounds of speaking about the dynamics of human existential conditions in the process of intensification of everything that is called digital today; and if yes, then in what format and with what language. Given these questions, we understand the digital as a special topos of human existence, a space of manifestation, “highlighting” the existential, which can be comprehended and conceptualized. In the digital age the human being remains, same as his/her existentials. In the markup of the digital, both the individual and the existentials are subject to serious transformation. This is illustrated by digital subjects, digital twins, digital traces/prints, which have an effect on the individual and his/her existential filling. From this we deduce the idea of digital anthropology as a new research field.

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11

Lucas, Marijo. "Existential Regret: A Crossroads of Existential Anxiety and Existential Guilt". Journal of Humanistic Psychology 44, n.º 1 (enero de 2004): 58–70. http://dx.doi.org/10.1177/0022167803259752.

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12

Samuel, Ricardo. "Existentia Africana: Understanding Africana Existential Thought by Lewis Gordon". Philosophia Africana 5, n.º 2 (2002): 78–84. http://dx.doi.org/10.5840/philafricana2002527.

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13

Cappelle, Bert y Rudy Loock. "Is there interference of usage constraints?" Target. International Journal of Translation Studies 25, n.º 2 (17 de mayo de 2013): 252–75. http://dx.doi.org/10.1075/target.25.2.05cap.

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We examine the possible impact of frequency differences between a construction in L1 and its equivalent in L2 on translations. Our case is that of existential there in English and existential il y a in French. Using corpus evidence, we first confirm previous claims that existential there is used more freely in English than existential il y a is in French. Drawing on extensive counts conducted in available corpora and self-compiled samples of translated English and French, intra-language comparisons of translated and non-translated language use show that existential there is under-represented in English translated from French while existential il y a is over-represented in French translated from English. It is suggested that source-language interference is responsible for these differences. In addition, counts of existentials in individual novels and their translations show that inter-language frequency shifts systematically occur in the direction of target-language norms, most clearly so for translations into French, which suggests that the observed usage constraint on il y a still applies to a noticeable extent in translated French. Methodologically, we argue the need for a large corpus of translated French.

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14

Alharbi, Bader. "On the Syntax of Existential Sentences in Najdi Arabic". Languages 7, n.º 1 (22 de enero de 2022): 18. http://dx.doi.org/10.3390/languages7010018.

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The existential sentence is a noncanonical sentence type that is used crosslinguistically to assert the (non)existence of one or more entities. It consists of a set of syntactic items that includes an expletive, pivot, and coda. Two different syntactic analyses have been identified in the literature for the existential construction. The first type of analysis, the standard analysis, treats the existential sentence as a nonraising counterpart of copular sentences. In this analysis, both existential and copular sentences are derived from a single underlying structure, which takes the pivot as a subject and the coda as a predicate. The other type of analysis, the nonstandard analysis, treats the existential sentence differently from the copular sentence. In this analysis, the copular verb takes the pivot NP as its complement, and the coda is treated as an adjunct. The purpose of this paper is to examine the syntactic status of the three syntactic items, namely, the expletive fiih, the pivot NP, and the coda XP, in the existential construction in the dialect of Najdi Arabic (NA). Using the nonstandard analysis, I propose that the existential pronoun fiih is an NP merged in the Spec, vP, the pivot is an NP complement selected by a copular verb, and the coda is an adjunct that serves as either an internal or external modifier. This work about NA existentials may fruitfully contribute to the ongoing discussion on the syntax of existential constructions. Examining existential constructions in various unrelated languages may help obtain a better understanding of this interesting syntactic phenomenon, thereby enabling a more plausible analysis.

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15

Marquardt, Friedrich-Wilhelm. "»Der Wille als Tatwille ist von vornherein böse«". Evangelische Theologie 62, n.º 6 (1 de diciembre de 2002): 414–29. http://dx.doi.org/10.14315/evth-2002-0604.

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ZusammenfassungAusgehend von dem ihn selbst einst existentiell treffenden Diktum seines Lehrers: »Der Wille als Tatwille ist von vornherein böse« analysiert Marquardt zwei dialektisch korrelierende Erblasten der deutschen Ideologie bei Rudolf Bultmann. Dabei stößt er eine neue, kontextuelle Perspektive auf die Entmythologisierungsdebatte an, die zwischen 1933 und 1941 als implizite Auseinandersetzung mit der nazistischen Mythologie verstanden werden kann. Das aus Bultmanns Interpretation der paulinischen Anthropologie gewonnene Verdikt gegen die existential fehlgeleitete Tatsphäre erscheint dabei als kritische Abwehr einer »Tat-Ideologie«, die vom Idealismus bis zu ihrer fatalen Konsequenz im Nationalsozialismus unterschiedliche politische Diskurse in Deutschland beherrschte. Allerdings werden diese ideologiekritische Potenz und Intention des Bultmann’schen Denkens von der negativen Grundbestimmung seiner Anthropologie sistiert. Ohne bewusst antijudaistische Tendenzen zu verfolgen - das Gegenteil hält Marquardt ihm zugute - gelingt es Bultmann doch nicht, seine existentiale Bestimmung des »Menschen unter dem Gesetz« von existentiellen und psychologischen Zügen eines negativen Judenbildes frei zu halten. Als Derivate des christlichen Antijudaismus verkehren sich darum die Bestimmungen des unfreien Menschlichen zur Paganisierung des Judentums. Jüdisches Selbstverständnis allerdings enthält das Korrektiv gegen die beiden »deutschen« Ideologien der Tatverherrlichung und der Proklamation existentialer Unfreiheit: in der biblischen Vor- und Zuordnung des Verhältnisses von Tun und Hören.

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16

Kutsenko, Nadezhda. "Phenomenology Experience in the Context of the Existential Approach to Psychological Counseling". Bulletin of Baikal State University 29, n.º 1 (4 de abril de 2019): 39–47. http://dx.doi.org/10.17150/2500-2759.2019.29(1).39-47.

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The author of the article substantiates relevance of the stated problem, taking into account the analysis of modern literature; the emphasis is made on growing interest from researchers and practical psychologists in the existential tradition. It is proved necessary to turn to the origins of the existential approach formation for a more complete understanding of the methods and techniques that are the basis of psychological counseling today. The influence of the phenomenology of E. Husserl on the existential approach formation in psychology is considered. Phenomenology is presented as the main methodological principle, on the basis of which the foundations of the existential approach are formed, as a tool with the help of which the dualism between subject and object is overcome. The role of eidetic reduction in the formation of the existential approach principles is shown; the origins of the reflection mechanism, which occupies a key place in the practice of existentially oriented counseling are defined. Special attention is paid to the categorial system of criteria borrowed by the existential approach from phenomenology.

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17

Wilmsen, David. "Croft’s cycle in Arabic: The negative existential cycle in a single language". Linguistics 58, n.º 2 (26 de abril de 2020): 493–535. http://dx.doi.org/10.1515/ling-2020-0021.

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AbstractThe negative existential cycle has been shown to be operative in several language families. Here it is shown that it also operates within a single language. It happens that the existential fī that has been adduced as an example of a type A in the Arabic of Damascus, Syria, negated with the standard spoken Arabic verbal negator mā, does not participate in a negative cycle, but another Arabic existential particle does. Reflexes of the existential particle šay(y)/šē/šī/ši of southern peninsular Arabic dialects enter into a type A > B configuration as a univerbation between mā and the existential particle ši in reflexes of maši. It also enters that configuration in others as a univerbation between mā, the 3rd-person pronouns hū or hī, and the existential particle šī in reflexes of mahūš/mahīš. At that point, the existential particle šī loses its identity as such to be reanalyzed as a negator, with reflexes of mahūš/mahīš negating all manner of non-verbal predications except existentials. As such, negators formed of reflexes of šī skip a stage B, but they re-enter the cycle at stage B > C, when reflexes of mahūš/mahīš begin negating some verbs. The consecutive C stage is encountered only in northern Egyptian and southern Yemeni dialects. An inchoate stage C > A appears only in dialects of Lower Egypt.

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18

Ewalds-Kvist, Béatrice y Kim Lützén. "Miss B Pursues Death and Miss P Life in the Light of V. E. Frankl's Existential Analysis/Logotherapy". OMEGA - Journal of Death and Dying 71, n.º 2 (10 de marzo de 2015): 169–97. http://dx.doi.org/10.1177/0030222815570599.

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Ms B's in United Kingdom and Ms P's in Finland choices in life when dealing with acute ventilator-assisted tetraplegia were analyzed by means of Viktor E. Frankl's existential analysis/logotherapy. The freedom of will to existential meaning and to worth in one's suffering realizes in the attitudinal change the person chooses or is forced to adopt when subject to severe circumstances. Life becomes existentially meaningful relative to inescapable suffering by the completion of three values: creative, experiential, and attitudinal values. If the search for meaning on these paths is frustrated or obstructed, a person's will to meaning transforms into existential frustration along with an existential vacuum and feelings of despair emerge and harm the person's will to survive. However, a person's frustrated meaning in life, when subject to unavoidable severe conditions, can be averted and redirected by applying the basic tenets in an existential analytic/logotherapeutic approach to the extreme situation.

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19

Ramaglia, Francesca. "An interface analysis of marked copular constructions: The case of there-sentences". Linguistic Review 37, n.º 2 (26 de mayo de 2020): 269–307. http://dx.doi.org/10.1515/tlr-2019-2044.

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AbstractThis paper proposes an interface account of existential sentences, in which the examination of the semantic, morphosyntactic, discourse and prosodic properties of these and related constructions is aimed to explore the similarities and differences with other types of IS-marked copular structures. In particular, a structural parallelism is proposed between existentials and clefts, as well as between (inverted) locatives and (inverted) pseudoclefts. In the analysis of existential constructions, the investigation of the Definiteness Effect reveals the need for a distinction across there-sentences; in particular, the interface properties of the relevant structures suggest that different analyses should be provided for existential and presentational there-sentences, which present crucial formal asymmetries at various levels of analysis.

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20

Prousky, Jonathan E. "Existential Oppression Faced by Individuals Having Psychosis and Schizophrenia". Ethical Human Psychology and Psychiatry 16, n.º 2 (2014): 91–98. http://dx.doi.org/10.1891/1559-4343.16.2.91.

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Schizophrenia is really a syndrome manifested by marked changes in the afflicted individual’s functioning, perception, thinking, and behavior. The onset can be sudden or can take many years to reach some critical threshold in which the “illness” becomes so observable forcing some type of action or intervention. It is thought to arise from gene–environmental interactions within the context of a diathesis–stress milieu. An often ignored area of inquiry by biomedical researchers and/or biological psychiatrists involves an exploration of how existential crises relate to symptoms of psychosis and how existential issues arising from the modern treatment of schizophrenia are likely to be involved in causing some (or the majority) of the long-term morbidity associated with the syndrome. I describe some existentially oriented psychological models linking existential crises to symptoms of psychosis and summarize qualitative research demonstrating that the existential needs of many individuals diagnosed with schizophrenia remain disregarded despite aggressive biomedical psychiatric treatment, and, as a result, often lead to existential oppression and ongoing infirmity.

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21

Durbin, Paul T. y Don Ihde. "Existential Technics". Technology and Culture 26, n.º 4 (octubre de 1985): 884. http://dx.doi.org/10.2307/3105653.

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22

Jones, Nicholas y Jpe Harper-Scott. "Existential Elgar". Musical Times 148, n.º 1899 (1 de julio de 2007): 81. http://dx.doi.org/10.2307/25434460.

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23

Bibby, Paul. "Existential pain". Nursing Standard 18, n.º 10 (19 de noviembre de 2003): 23. http://dx.doi.org/10.7748/ns.18.10.23.s40.

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24

Desmond, William. "Existential Semiotics". International Philosophical Quarterly 42, n.º 4 (2002): 547–49. http://dx.doi.org/10.5840/ipq200242455.

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25

Greig, Charlotte. "Existential therapy". Philosophers' Magazine, n.º 45 (2009): 122–26. http://dx.doi.org/10.5840/tpm20094595.

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26

Jones, Alun. "Existential psychotherapy". Nursing Standard 4, n.º 25 (14 de marzo de 1990): 32–34. http://dx.doi.org/10.7748/ns.4.25.32.s39.

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27

Rozwadowski, Paweł. "Existential Hope". Analiza i Egzystencja 48 (2019): 125–43. http://dx.doi.org/10.18276/aie.2019.48-07.

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28

Lippitt, John. "Existential Laughter". Cogito 10, n.º 1 (1996): 63–72. http://dx.doi.org/10.5840/cogito199610145.

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29

Lee, Bonita. "Existential Habit". Symposion 6, n.º 1 (2019): 55–78. http://dx.doi.org/10.5840/symposion2019614.

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This exposition focuses on purposeful behaviours as efforts toward self-actualization. I introduce habit as a set of value-based behaviours that is different than the typical habit of physical movements. Each of those praxis is controlled by cognition driven by values – both personal and societal, and their following habits are the result of complex learning. I will then elaborate on three important topics: (1) awareness and efficacy with respect to habit, (2) collective habit, and (3) implications of existential habit on the individual’s as well as the society’s wellbeing.

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30

Bishop, Michael A. "Existential Cognition". International Studies in Philosophy 29, n.º 4 (1997): 130–31. http://dx.doi.org/10.5840/intstudphil1997294119.

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31

Gahlinger, Paul M. "Existential Pain". Journal of Pain & Palliative Care Pharmacotherapy 20, n.º 2 (enero de 2006): 41–52. http://dx.doi.org/10.1080/j354v20n02_09.

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32

Tillman, Mary Katherine. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 235–44. http://dx.doi.org/10.5840/acpaproc1986601.

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33

Woznicki, Andrew N. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 38–49. http://dx.doi.org/10.5840/acpaproc19866010.

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34

Minkiel, Stephen J. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 88–104. http://dx.doi.org/10.5840/acpaproc19866011.

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35

Woznicki, Andrew N. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 23–37. http://dx.doi.org/10.5840/acpaproc19866012.

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36

McInerny, Ralph M. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 111–19. http://dx.doi.org/10.5840/acpaproc19866013.

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37

Lawler,, Ronald D. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 148–55. http://dx.doi.org/10.5840/acpaproc19866014.

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38

Sandok,, Theresa H. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 194–210. http://dx.doi.org/10.5840/acpaproc19866015.

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39

Krapiec,, M. A. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 11–22. http://dx.doi.org/10.5840/acpaproc19866016.

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40

Dahlstro, Daniel O. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 261–62. http://dx.doi.org/10.5840/acpaproc19866017.

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41

Dennehy, Raymond. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 65–76. http://dx.doi.org/10.5840/acpaproc19866018.

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42

Kitchel,, Jean Clare. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 185–93. http://dx.doi.org/10.5840/acpaproc19866019.

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43

Griesbach, Marc F. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 105–10. http://dx.doi.org/10.5840/acpaproc19866020.

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44

Hetzler, Florence M. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 211–26. http://dx.doi.org/10.5840/acpaproc19866021.

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45

Dahlstrom, Daniel O. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 253–55. http://dx.doi.org/10.5840/acpaproc19866022.

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46

Anderson, Thomas C. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 234. http://dx.doi.org/10.5840/acpaproc19866023.

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47

Slesinski, Robert. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 245–52. http://dx.doi.org/10.5840/acpaproc19866024.

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48

Dahlstrom, Daniel O. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 263. http://dx.doi.org/10.5840/acpaproc19866025.

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49

Zdybicka, Zofia J. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 178–84. http://dx.doi.org/10.5840/acpaproc19866026.

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50

Nota,, John H. "Existential Personalism". Proceedings of the American Catholic Philosophical Association 60 (1986): 135–47. http://dx.doi.org/10.5840/acpaproc19866027.

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