Results for 'Iesus Propter Iesum'

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  1. Los signos en los Tractatus in loannem.Iesus Propter Iesum - 1988 - Augustinus 33 (129-132):57.
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  2.  28
    Scientia propter quid nobis—The Epistemic Independence of Metaphysics and Theology in the Quaestio de cognitione Dei attributed to Duns Scotus by Wouter Goris.Claus A. Andersen - 2023 - Review of Metaphysics 76 (3):549-551.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Scientia propter quid nobis—The Epistemic Independence of Metaphysics and Theology in the Quaestio de cognitione Dei attributed to Duns Scotus by Wouter GorisClaus A. AndersenGORIS, Wouter. Scientia propter quid nobis—The Epistemic Independence of Metaphysics and Theology in the Quaestio de cognitione Dei attributed to Duns Scotus. Münster: Aschendorff, 2022. viii + 296 pp. Paper, € 49.00The central claim of Wouter Goris's new book is that the (...)
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  3.  2
    Propter quid demonstrations: Roger Bacon on geometrical causes in natural philosophy.Yael Kedar - 2024 - Synthese 203 (1):1-21.
    In Posterior Analytics 1.13, Aristotle introduced a distinction between two kinds of demonstrations: of the fact (quia), and of the reasoned fact (propter quid). Both demonstrations take a syllogistic form, in which the middle term links either two facts (in the case of quia demonstrations) or a proximate cause and a fact (in the case of propter quid demonstrations). While Aristotle stated that all the terms of one demonstration must be taken from within the same subject matter, he (...)
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  4.  8
    Dimostrazione propter quid e quarto modo per se nelle Summulae de demonstrationibus di Giovanni Buridano.Amos Corbini - 2020 - Rivista di Storia Della Filosofia 3:505-528.
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  5.  6
    Propter dicta Augustini.M. J. F. M. Hoenen - 1997 - Recherches de Theologie Et Philosophie Medievales 64 (2):245-262.
    Die metaphysische Spekulation über die Natur der Ideen gilt als eines der wichtigsten philosophischen Themen bis weit ins 20. Jahrhundert hinein. Im Nachdenken über die Ideen hat die Metaphysik versucht, die unveränderlichen Prinzipien zu entdecken, die die Wirklichkeit ordnen und ihren intelligiblen Charakter erklären und begründen. Die Frage nach den Ideen liegt somit an der Basis des metaphysischen Denkens überhaupt, das nach der klassischen Bestimmung des Aristoteles als Wissenschaft von den Prinzipien und Ursachen des Seienden als solchen verstanden werden kann.
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  6. Propter rationem dictomm: Die Nutzung von Autoritäten bei Thomas von Aquin.Peter Kunzmann - 2008 - Philosophisches Jahrbuch 115 (1):44-62.
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  7.  13
    Dominus Iesus: a theological commentary.Neil Ormerod - 2001 - The Australasian Catholic Record 78 (4):442.
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  8.  34
    Propter Hoc, Ergo Post Hoc.Alexander Rosenberg - 1975 - American Philosophical Quarterly 12 (3):245 - 254.
  9.  61
    Post Hoc Ergo Propter Hoc: Some Benefits of Rationalization.Jesse S. Summers - 2017 - Philosophical Explorations 20 (sup1):21-36.
    Research suggests that the explicit reasoning we offer to ourselves and to others is often rationalization, that we act instead on instincts, inclinations, stereotypes, emotions, neurobiology, habits, reactions, evolutionary pressures, unexamined principles, or justifications other than the ones we think we’re acting on, then we tell a post hoc story to justify our actions. I consider two benefits of rationalization, once we realize that rationalization is sincere. It allows us to work out, under practical pressure of rational consistency, which are (...)
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  10.  26
    Post hoc ergo propter hoc: methodological limits of performance-oriented studies in CSR.Marian Eabrasu - 2015 - Business Ethics: A European Review 24 (3):S11-S23.
    This paper enquires into the possibility of establishing a causal link between social performance (SP) and financial performance (FP) in corporate social responsibility (CSR). It shows that this endeavour is limited by several biasing factors (such as time horizons, sample choices and the tools chosen to measure SP and FP) and faces the logical fallacy post hoc ergo propter hoc (after this, therefore because of this), which indicates that a sequence of events does not necessarily establish a causal link. (...)
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  11. La participación como ratio propter quid de la composición real.Andres Ayala - 2011 - Dialogo 56 (1):127-137.
    El objetivo de este pequeño trabajo es ayudar a comprender la necesidad de la composición real en el ser participado. Lo hacemos sirviéndonos de una parte de la magnífica obra del p. Fabro, La noción metafísica de participación. En la primera parte de nuestro trabajo nos serviremos de algunos de los textos de Santo Tomás que reportaba el p. Fabro, los que más nos ayuden a comprender la demostración. En la segunda, y al mismo efecto, estudiaremos el silogismo del p. (...)
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  12.  41
    'Tres status mundi propter tres personas divinitatis': Teologia como história trinitário-apocalíptica em joaquim de Fiore.Vanderson de Sousa Silva - 2012 - Revista de Teologia 6 (10):p - 81.
    O presente artigo intenta perquirir o pensamento do abade e místico medieval Joaquim de Fiore (1132-1202), no que tange a concepção escatológica. O abade cisterciense e filósofo místico, defensor do milenarismo e do advento da idade do Espírito Santo deu origem a diversos movimentos filosóficos, com destaque para os joaquimitas. Seu pensamento foi combatido por Tomás de Aquino e condenado pelo Concílio de Laterão de 1215. Partindo de uma releitura dos escritos de Joaquim de Fiore (Liber Concordiae Novi ac Veteris (...)
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  13.  64
    Post Hoc, Ergo Propter Hoc.John Woods & Douglas Walton - 1977 - Review of Metaphysics 30 (4):569 - 593.
    IT is strange that the informal fallacies should strike us as such obvious breaches of thinking and advocacy, yet should have met with such little success in finding a respectable home within mature logical theory. It might seem that respectable and mature logical theory is most mature and most respectable in the theory of propositions, and that its maturity and respectability in the other logical domains rapidly diminish in inverse proportion to the susceptibility of those domains to be reduced to (...)
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  14. Omne agens agit propter finem. Un análisis de las estrategias argumentativas en el pensamiento teleológico predawiniano.Andrés Luis Jaume Rodríguez - 2012 - Estudios Filosóficos 61 (176):23-40.
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  15.  36
    How Would Karl Rahner Respond to “Dominus Iesus”?Conrad T. Gromada - 2001 - Philosophy and Theology 13 (2):425-436.
    This short essay will attempt to show that although Karl Rahner would be in basic agreement with the concern of “Dominus Iesus” about “religious relativism” and in basic agreement with the claims of the Catholic Church (as expressed in Vatican II) about the role of Jesus as universal savior and about the unique role of the Roman Catholic church in God’s salvific plan for the world, he would not agree with the spirit or tone of this declaration from a (...)
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  16.  3
    Duns Scotus’s Account of a Propter Quid Science of the Categories.Lloyd Newton - 2004 - Proceedings of the American Catholic Philosophical Association 78:145-160.
    In this paper, I examine Scotus’s claim that the categories are the subject of a propter quid science. In order to see the significance of this claim, I first trace the development of the idea that the categories are the subject of a science from Martin of Denmark, Peter of Auvergne, and Simon of Faversham. I then turn toDuns Scotus’s account of the categories as the subject of a propter quid science. Throughout the discussion, I concentrate on the (...)
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  17. Cristología y dialogo interreligioso según la Dominus Iesus.Angelo Amato - 2001 - Verdad y Vida 59 (232):387-408.
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  18.  23
    Duns Scotus’s Account of a Propter Quid Science of the Categories.Lloyd Newton - 2004 - Proceedings of the American Catholic Philosophical Association 78:145-160.
    In this paper, I examine Scotus’s claim that the categories are the subject of a propter quid science. In order to see the significance of this claim, I first trace the development of the idea that the categories are the subject of a science from Martin of Denmark, Peter of Auvergne, and Simon of Faversham. I then turn toDuns Scotus’s account of the categories as the subject of a propter quid science. Throughout the discussion, I concentrate on the (...)
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  19. «En l'arbre sÓn les Fuyles per ço que y sia lo fruyt»: Apunts sobre el rerafons textual i doctrinal de la distinciÓ lul. liana entre la intenciÓ primera i la intenciÓ segona en els actes propter finem.Veg James - 2002 - Studia Lulliana 42 (98):3-25.
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  20. The Asian Church in Dialogue with Dominus Iesus.Edmond China - 2002 - Dialogue and Universalism 12 (11-12):81-94.
     
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  21. «en L'arbre Són Les Fuyles Per Ço Que Y Sia Lo Fruyt»: Apunts Sobre El Rerafons Textual I Doctrinal De La Distinció Lul·liana Entre La Intenció Primera I La Intenció Segona En Els Actes Propter Finem : Apunts Sobre El Rerafons Textual I Doctrinal De La Distinció Lul·liana Entre La Intenció Primera I La Intenció Segona En Els Actes Propter Finem.J. Ruiz Simon - 2002 - Studia Lulliana 42 (1):3-25.
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  22.  6
    False Cause.Bertha Alvarez Manninen - 2018-05-09 - In Robert Arp, Steven Barbone & Michael Bruce (eds.), Bad Arguments. Wiley. pp. 338–341.
    In general, the false cause fallacy occurs when the “link between premises and conclusion depends on some imagined causal connection that probably does not exist”. There are three different ways an argument can commit the false cause fallacy: post hoc ergo propter hoc; cum hoc ergo propter hoc; and ignoring common cause. This chapter focuses on one of the common fallacies in Western philosophy, 'ignoring common cause'. The commercial exploited the false cause fallacy to get consumers to buy (...)
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  23.  3
    False Cause.Bertha Alvarez Manninen - 2018-05-09 - In Robert Arp, Steven Barbone & Michael Bruce (eds.), Bad Arguments. Wiley. pp. 342–345.
    This chapter focuses on one of the common fallacies in Western philosophy called the false cause fallacy. This fallacy occurs when the “link between premises and conclusion depends on some imagined causal connection that probably does not exist”. There are three different ways an argument can commit the false cause fallacy: post hoc ergo propter hoc; cum hoc ergo propter hoc; and ignoring common cause. The chapter deals with post hoc ergo propter hoc. One example of the (...)
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  24.  3
    False Cause.Bertha Alvarez Manninen - 2018-05-09 - In Robert Arp, Steven Barbone & Michael Bruce (eds.), Bad Arguments. Wiley. pp. 335–337.
    This chapter focuses on one of the common fallacies in Western philosophy: 'false cause'. In general, the false cause fallacy occurs when the “link between premises and conclusion depends on some imagined causal connection that probably does not exist”. There are three different ways an argument can commit the false cause fallacy: post hoc ergo propter hoc; cum hoc ergo propter hoc; and ignoring common cause. Like the post hoc ergo propter hoc fallacy, this fallacy is guilty (...)
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  25.  1
    La quaestio De cognitione Dei e il rapporto tra metafisica e teologia nella tradizione scotista.Maria Evelina Malgieri - 2023 - Quaestio 23:468-472.
    W. Goris, Scientia propter quid nobis. The Epistemic Independence of Metaphysics and Theology in the Quaestio de cognitione Dei attributed to Duns Scotus, Aschendorff, Munster 2022 (Archa Verbi. Su...
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  26.  77
    Realism and instrumentalism in sixteenth century astronomy: A reappraisal.Peter Barker & Bernard R. Goldstein - 1998 - Perspectives on Science 6 (3):232-258.
    : We question the claim, common since Duhem, that sixteenth century astronomy, and especially the Wittenberg interpretation of Copernicus, was instrumentalistic rather than realistic. We identify a previously unrecognized Wittenberg astronomer, Edo Hildericus (Hilderich von Varel), who presents a detailed exposition of Copernicus's cosmology that is incompatible with instrumentalism. Quotations from other sixteenth century astronomers show that knowledge of the real configuration of the heavens was unattainable practically, rather than in principle. Astronomy was limited to quia demonstrations, although demonstration (...) quid remained the ideal. We suggest that Osiander's notorious preface to Copernicus expresses these sixteenth century commonplaces rather than twentieth century instrumentalism, and that neither `realism', nor `instrumentalism', in their modern meanings, apply to sixteenth century astronomy. (shrink)
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  27. Sensible ends: Latent teleology in Descartes' account of sensation.Alison J. Simmons - 2001 - Journal of the History of Philosophy 39 (1):49-75.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.1 (2001) 49-75 [Access article in PDF] Sensible Ends:Latent Teleology in Descartes' Account of Sensation Alison Simmons One of Descartes' hallmark contributions to natural philosophy is his denunciation of teleology. It is puzzling, then, to find him arguing in Meditation VI that human beings have sensations in order to preserve the union of mind and body (AT VII 83). 1 This appears to (...)
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  28.  5
    Poetarum philosophorum fragmenta.Hermann Diels - 2000 - Forgotten Books.
    Excerpt from Poetarum Philosophorum Fragmenta Plagulis correctis indicibusque non sine taedio confectis dum respiro et laetiore animo quid praefandum sit meditor, ecce nuntius longe tris tissimus afi'ertur, georgium kaibelium nobis litterisque acerba morte ereptum esse, qui non solum studiorum societate inde a beatissimo oon tu'oernio - Bonnensi mihi erat coniunctissimus, sed in hoc quoque communi amicorum opere velut auspex et signifer, cuius auctoritatem me aequi et decebat et iuvabat. Nam singularis graecae artis cognitio, quae in illo fuit, in nullo genere (...)
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  29.  10
    Lucretius’ use of the name iphianassa.Robert Brown - 2019 - Classical Quarterly 69 (2):715-724.
    The name Iphianassa occurs only once in Latin literature—in the proem to De Rerum Natura. Here Lucretius illustrates the evils of religion with a description of Iphianassa's sacrifice at Aulis :illud in his rebus uereor, ne forte rearisimpia te rationis inire elementa uiamqueindugredi sceleris. quod contra saepius illareligio peperit scelerosa atque impia facta.Aulide quo pacto Triuiai uirginis aramIphianassai turparunt sanguine foedeductores Danaum delecti, prima uirorum.cui simul infula uirgineos circumdata comptusex utraque pari malarum parte profusast,et maestum simul ante aras adstare parentemsensit (...)
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  30.  50
    De rol van filosofie in pedagogisch en onderwijskundig onderzoek.Michael S. Merry - 2011 - Https://Pure.Uva.Nl/Ws/Files/1232626/115828_Pdf_3707Oratie_Merry_Def.Pdf.
    Het zal geen van de aanwezigen verbazen dat we het volgende allemaal tegenkomen in empirisch onderzoek: verborgen aannames, ongegronde conclusies, vreemde analyse-eenheden, een ontbrekende uitsplitsing van gegevens, een ‘post hoc ergo propter hoc’-redenering (een simpele correlatie die leidt tot ongerechtvaardigde gevolgtrekkingen over oorzaak en gevolg), ontbrekende contextuele verklaringen, onjuiste en misleidende vergelijkingen, onthutsend onbetrouwbare steekproeven die leiden tot uiterst dubieuze extrapolaties, en hypotheses die voorspellen of proberen te achterhalen en bevestigen wat de gemiddelde persoon al weet. We beschikken natuurlijk (...)
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  31.  1
    Johannes Jessenius’s Conception of Method.Tomáš Nejeschleba - 2007 - Acta Comeniana 20:9-23.
    The problem of method, which became one of the most oft-examined themes in Renaissance philosophy, is likewise the subject of Jan Jessenius' Et Philosophiae et Medicinae Solidae Studiosis. In the context of contemporary discussions which ended up distinguishing between methods of cognition and methods of presentation, it is shown that Jessenius does not avail himself of this distinction - despite the fact that he is considered a student of the Paduan school. On one hand, Jessenius does distance himself from a (...)
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  32.  24
    Anonymus: Defensorium Ockham Ms. Romae, bibl. Angelica 1017 ff. 21r-36r. Anonymus - 1994 - Franciscan Studies 54 (1):111-122.
    In lieu of an abstract, here is a brief excerpt of the content:Anonymus Defensorium Ockham Ms. Romae, bibl. Angelica 1017 ff. 21r-36r Conspectus siglorum: = addendum censeo [....] = delendum censeo«..» = litterae illegibiles factae sive propter codicis corruptionem deperditae [[..]] = scriptor delevit Y.../ = in margine sive supra lineam inserta (?) = lectio incerta t...-t = corrupta esse videntur I22rl = incipit pagina 22 recto codicis«cCapitulum 15. De novem praedicamentis denominativis> Praedicamenta (adn. in mg.: Capitulo 15) alia (...)
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  33.  7
    ‘The death of intestate old men’: Gilbert Highet's paper on Juvenal 1.144.Robert J. Ball - 2019 - Classical Quarterly 69 (1):363-369.
    The verse hinc subitae mortes atque intestata senectus has long fuelled considerable debate and discussion among classical scholars. This hexameter occurs in the passage of the first satire that describes the aspect of the patron-client relationship where the rich patron, ignoring the plight of his poor and hungry clients, enjoys a sumptuous but deadly feast. After dining on delicacies such as boar and peacock, he bathes on a bloated stomach, causing him to die suddenly and apparently intestate, and causing those (...)
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  34.  23
    Separating the Human from the Divine.Cesáreo Bandera - 1994 - Contagion: Journal of Violence, Mimesis, and Culture 1 (1):73-90.
    In lieu of an abstract, here is a brief excerpt of the content:Separating the Human from the Divine Cesáreo Bandera University ofNorth Carolina at Chapel Hill Myths are hard to die. One such myth concerns what happened with poetry in general, that is to say, imaginative literature or literary fiction, in the transition from the Middle Ages to the Renaissance and beyond. Its basic outline was developed during the nineteenth century. J. E. Spingarn, for example, echoes such a myth in (...)
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  35.  30
    Christianity and the Religions: From Confrontation to Dialogue (review).John Borelli - 2005 - Buddhist-Christian Studies 25 (1):182-186.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christianity and the Religions: From Confrontation to DialogueJohn BorelliChristianity and the Religions: From Confrontation to Dialogue. By Jacques Dupuis, SJ. Maryknoll, NY: Orbis Books, 2001. 276 pp.Why read Jacques Dupuis's Christianity and the Religions (2001) when his more comprehensive, ground-breaking Toward a Christian Theology of Religious Pluralism (Orbis, 1997) is still available? Father Dupuis reminds us in the introduction to Christianity that he has actually written three books (...)
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  36.  19
    Horatiana.A. Y. Campbell - 1945 - Classical Quarterly 39 (3-4):113-.
    cum prorepserunt primis animalia terris, mutum et turpe pecus, glandem atque cubilia propter unguibus et pugnis, dein fustibus, atque ita porro pugnabant armis, quae post fabricauerat usus, donec uerba, quibus uoces sensusque notarent, nominaque inuenere; dehinc absistere bello, oppida coeperunt munire et ponere leges, ne quis … uoces and sensus are not in pari materia; indeed, uoces notare is nonsense, as Gow says. The defect was first pointed out by Housman, J. Phil. xviii, pp. 5–8; his remedy was to (...)
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  37.  13
    Horatiana.A. Y. Campbell - 1945 - Classical Quarterly 39 (3-4):113-118.
    cum prorepserunt primis animalia terris, mutum et turpe pecus, glandem atque cubilia propter unguibus et pugnis, dein fustibus, atque ita porro pugnabant armis, quae post fabricauerat usus, donec uerba, quibus uoces sensusque notarent, nominaque inuenere; dehinc absistere bello, oppida coeperunt munire et ponere leges, ne quis … uoces and sensus are not in pari materia; indeed, uoces notare is nonsense, as Gow says. The defect was first pointed out by Housman, J. Phil. xviii, pp. 5–8; his remedy was to (...)
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  38.  56
    The Spirit of Christ as Entelechy.David Coffey - 2001 - Philosophy and Theology 13 (2):363-398.
    This article pursues Rahner’s idea that the Holy Spirit has the role of “Spirit of Christ” even before the Incarnation, namely as “entelechy” directed to the Christ event. In the article, particular use is made of a biblical text hitherto not invoked in this connection, namely 1 Peter 1:11, from which a biblical base for this theology is developed. The article also investigates Teilhard de Chardin’s theory of evolution encompassing the world religions and Christianity, the absolute religion. The idea of (...)
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  39.  13
    Christianity in the Crucible of East-West Dialogue: A Critical Look at Catholic Participation; and, God, Zen, and the Intuition of Being (review).C. Cornille - 2003 - Buddhist-Christian Studies 23 (1):165-167.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 165-167 [Access article in PDF] Christianity in the Crucible of East-West Dialogue: A Critical Lookat Catholic Participation; And God, Zen, and the Intuition Of Being. By James Arraj. Chiloquin, Ore: Inner Growth Books, 2001. 335 pp. This book combines an original book-length essay, Critical Look at the Catholic Participation in the East-West Dialogue, and a new edition of the 1988 work God, Zen, and the (...)
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  40.  50
    The Propositio Famosa Scoti: Duns Scotus and Ockham on the Possibility of a Science of Theology.Stephen D. Dumont - 1992 - Dialogue 31 (3):415-.
    Duns Scotus's famous proposition was first attacked in a short polemical treatise attributed to Thomas of Sutton. By the time of Ockham, the proposition was known as the propositio famosa, so called by Walter Chatton, Ockham's colleague at Oxford and London, who defended it against Ockham's lengthy critique. At Paris, during the same period, it was called the propositio vulgata and was used approvingly by Francis of Meyronnes, Peter of Navarre and Durandus St. Pourçain. This “famous proposition” was so controverted (...)
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  41.  6
    Two Notes on Euripides.P. T. Eden - 1988 - Classical Quarterly 38 (02):560-.
    Students of the Orestes are fortunate to have two excellent commentaries at their disposal, by C. W. Willink and M. L. West . Neither will help them to understand this line, which is ‘the only allusion to Ganymede's horsemanship’ , because ‘no story of riding by Ganymede is known’ . But we are repeatedly reminded that the scene with the Phrygian has far fewer affinities with tragedy than with comedy, and εριπιδαριστοφαíζεται Comedy provides the clue, specifically at Ar. Vesp. 50If. (...)
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  42.  15
    Sokal et Bricmont sont sérieux ou : le chat est sur le paillasson.Adrien Guignard - 2007 - Multitudes 31 (4):123.
    The following text seeks to identify the origins of what has come to be called the Sokal hoax. It appears that these origins remain problematic insofar as they cannot be thought without engaging into intrinsically duplicitous thinking. Thus, « originally », the gesture of the hoax is indeed « productive and conflictive, and no self-identity, no unity, and no inherent simplicity can possibly precede it », as « he » said, but « he » was disseminating, as we say. But (...)
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  43.  5
    Sokal et Bricmont sont sérieux ou : le chat est sur le paillasson.Adrien Guignard - 2008 - Multitudes 31 (4):123-131.
    Résumé Le texte qui suit s’efforce d’identifier l’origine de ce qu’il convient d’appeler « l’affaire Sokal ». Il appert que celle-ci reste problématique dans la mesure où elle n’est pas pensable sans engager, centralement, une duplicité. À « l’origine », le mouvement du canular sokalien est donc bien « productif et conflictuel et aucune identité, aucune unité, aucune simplicité originaire ne saurait [le] précéder », comme disait l’autre, mais il disséminait, paraît-il. C’est pourtant là la « force » de la (...)
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  44.  6
    Why Semmelweis's doctrine was rejected: evidence from the first publication of his results by Friedrich Wieger, and an editorial commenting on the results.Nicholas Kadar & Russell D. Croft - 2020 - British Journal for the History of Science 53 (3):389-395.
    We present English translations of two French documents to show that the main reason for the rejection of Semmelweis's theory of the cause of childbed fever was because his proof relied on the post hoc ergo propter hoc fallacy, and not because Joseph Skoda referred only to cadaveric particles as the cause in his lecture to the Academy of Science on Semmelweis's discovery. Friedrich Wieger, an obstetrician from Strasbourg, published an accurate account of Semmelweis's theory six months before Skoda's (...)
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  45.  1
    La théologie des Églises sœurs.Hervé Legrand - 2004 - Revue des Sciences Philosophiques Et Théologiques 88 (3):461-496.
    Résumé La Lettre secrète de la SCDF à tous les évêques catholiques (juin 2000) dénie que l’Église orthodoxe puisse être une Église sœur de l’Église catholique, affirmation qui avait permis à la Commission internationale de dialogue théologique entre les deux Églises de récuser l’uniatisme à Balamand en 1993. La Lettre s’appuie sur les mises en garde de Communionis notio, Apostolos suos et Dominus Iesus. Ces documents veulent éviter que des expressions comme « subsistit in » (LG 8) et « (...)
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  46.  5
    Filsafat Inteligen.Franz Magnis-Suseno - 2022 - Diskursus - Jurnal Filsafat dan Teologi STF Driyarkara 18 (1):124-125.
    AM Hendropriyono 2021, Filsafat Intelijen. Sebuah Esai ke Arah Landasan Berpikir, Strategi, serta Refleksi Kasus-kasus Aktual, Jakarta: PT Hedropriyono Strategic Consulting. Bagi seorang "filosof emeritus" ("filosof afkiran") seperti penulis buku Hendropriyono menarik karena menjadi kelihatan bagaimana seorang 0tokoh yang profesinya jauh dari filsafat dapat memanfaatkan pendekatan filosofis. Yang dimaksud Hendropriyono dengan "filsafat Intelijens" memang bukan filsafat seperti filsafat moral atau filsafat politik atau filsafat manusia. Melainkan filsafat sebagai cara seorang tokoh inteligens Indonesia menjalankan tugasnya, mengumpulkan pengetahuan tentang ancaman-ancaman tersembunyi yang (...)
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    Some Remarks on the Philosophy of Love in Dietrich von Hildebrand and Karol Wojtyla.Jarosław Merecki - 2012 - Roczniki Filozoficzne 60 (3):5-13.
    Tematem artykułu jest filozofia miłości rozwijana przez dwóch wybitnych fenomenologów wymienionych w tytule: Dietricha von Hildebranda i Karola Wojtyłę. Obydwaj korzystali w swoich badaniach z metody fenomenologicznej; celem artykułu jest pokazanie, że w obydwu wypadkach metoda ta prowadziła do podobnych rezultatów. Autor czyni to w trzech krokach. Po pierwsze, pokazuje, że miłość pojętą w sensie ogólnym obydwaj autorzy rozumieją jako odpowiedź na wartość osoby. W Lubelskiej Szkole Personalizmu zasada miłości została wyrażona w formule: persona est affirmanda propter seipsam, a (...)
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  48.  31
    Emptiness and Dogma.Joseph Stephen O'Leary - 2002 - Buddhist-Christian Studies 22 (1):163-179.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 163-179 [Access article in PDF] Emptiness and Dogma Joseph S. O'Leary Sophia University The controversial Vatican document Dominus Iesus reasserts that non-Christian religions are objectively in a defective situation as regards salvation.Etymologically, salvation (soteria salus) means health. Here I should like to reflect on apparent symptoms of ill health in Christian theology and ask if Buddhist wisdom can help us formulate a diagnosis and (...)
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    The Unspoken Word: Negative Theology in Meister Eckhart's German Sermons (review).Oliver Davies - 2004 - Journal of the History of Philosophy 42 (3):341-341.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Unspoken Word: Negative Theology in Meister Eckhart's German SermonsOliver DaviesBruce Milem. The Unspoken Word: Negative Theology in Meister Eckhart's German Sermons. Washington, D. C.: Catholic University of America Press, 2002. Pp. ix + 192. Cloth, $44.95.Questions of meaning in Meister Eckhart's German sermons have prompted a series of recent studies by scholars interested in the dynamics of language and piety as they emerged in vernacular texts written (...)
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    Voluntas e rectitudo nella riflessione etico-filosofica di Anselmo d'Aosta.Pietro Palmeri - 2009 - Palermo: Officina di studi medievali.
    Al lettore che nella produzione speculativa di Anselmo si sofferma in modo particolare su De veritate, De libertate arbitrii, De casu diaboli e De concordia, la volontà si manifesta come un indiscutibile centro di interesse della riflessione anselmiana, tesa a determinare teoreticamente il valore e l'efficacia della iustitia, intesa come rectitudo voluntatis propter se servata, in ambito etico ed ontologico. La voluntas si presenta così quale protagonista del rapporto tra Dio e creatura, tra natura, storia ed eternità, perché è (...)
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