Results for 'S. I. Helle'

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  1. XV. Ad Ciceronis libros de Officiis.S. I. Helle - 1857 - Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 12 (1-4):302-315.
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  2.  1
    Hē ekleipsē tou hypokeimenou: hē krisē tēs neōterikotētas kai hē Hellēnikē paradosē.Theodōros I. Ziakas - 1996 - Athēna: Ekdoseis Domos.
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  3.  8
    Hē ekleipsē tou hypokeimenou: hē krisē tēs neōterikotētas kai hē Hellēnikē paradosē.Theodōros I. Ziakas - 1996 - Athēna: Ekdoseis Domos.
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  4.  40
    Messages in a Bottle and Other Things Lost to the Sea: The Other Side of Critical Theory or a Reevaluation of Adorno's Aesthetic Theory.James Hellings - 2012 - Telos: Critical Theory of the Contemporary 2012 (160):77-97.
    "I feel that art has something to do with the achievement of stillness in the midst of chaos. A stillness which characterizes prayer, too, and the eye of the storm. I think that art has something to do with an arrest of attention in the midst of distraction.1" "Saul Bellow"IntroductionAlthough analyses of artworks are limited in Adorno's oeuvre, I will argue that his critical theory is awash with images crystallizing thoughts to such a degree that it has every reason to (...)
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  5.  21
    Modernity and the Holocaust, or, Listening to Eurydice.Julia Hell - 2010 - Theory, Culture and Society 27 (6):125-154.
    In this article, I offer a literary-critical reading of Modernity and the Holocaust, arguing that Bauman’s non-Hobbesian ethics is linked to a form of Orphic authorship. I contextualize this reading with a study of three literary authors: W.G. Sebald, Peter Weiss and Janina Bauman, and their respective versions of this post-Holocaust authorship. At stake is the drama of the forbidden gaze, the moment when Orpheus turns to look at Eurydice, killing her a second time. Using Levinas’ ethics and his scenario (...)
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  6.  3
    The Chronotope of the Threshold in Gilgamesh.Sophus Helle - 2022 - Journal of the American Oriental Society 141 (1):185.
    The Epic of Gilgamesh is a story full of thresholds, liminal spaces, and times of transition. This essay investigates the representation of time and space in Gilgamesh, employing Mikhail Bakhtin’s concept of the “chronotope.” The chronotope is a methodological tool that Bakhtin developed to compare changing depictions of time and space across the history of literature, and I argue that the Epic of Gilgamesh employs what Bakhtin terms “the chronotope of the threshold.” I examine four aspects of this chronotope: the (...)
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  7.  66
    Remnants of Totalitarianism: Hannah Arendt, Heiner Müller, Slavoj Žižek, and the Re-Invention of Politics.Julia Hell - 2006 - Telos: Critical Theory of the Contemporary 2006 (136):76-103.
    This article deals with two different but related attempts to reinvent politics as a radical revolutionary act, made by two intellectuals from the former Soviet Bloc, the philosopher Slavoj Žižek and the East German playwright Heiner Müller. I propose to read these reinventions against the foil of Hannah Arendt's passionate plea to rethink politics by breaking with the catastrophic imaginary born in the ruined landscapes of post-fascist Europe.2 Second, I will argue that we need to keep in mind the specific (...)
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  8. Philosophikē, ex epopseōs Hellēnikēs.I. Ph Dēmaratos - 1974
     
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  9.  9
    Highway to hell‐thy meiotic divisions: Chromosome passenger complex functions driven by microtubules.Kim S. McKim - 2022 - Bioessays 44 (1):2100202.
    The chromosome passenger complex (CPC) localizes to chromosomes and microtubules, sometimes simultaneously. The CPC also has multiple domains for interacting with chromatin and microtubules. Interactions between the CPC and both the chromatin and microtubules is important for spindle assembly and error correction. Such dual chromatin‐microtubule interactions may increase the concentration of the CPC necessary for efficient kinase activity while also making it responsive to specific conditions or structures in the cell. CPC‐microtubule dependent functions are considered in the context of the (...)
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  10.  72
    Hell, Heaven, Neither, or Both: the Afterlife and Sider’s Puzzle.Jeremiah Joven Joaquin - 2019 - Sophia 58 (3):401-408.
    Theodore Sider’s puzzle in Hell and Vagueness has generated some interesting responses in the past few years. In this paper, I explore yet another possible solution out of the conundrum. This solution implies three ways of denying a binary conception of the afterlife. I argue that while these solutions might first seem tenable, they might still succumb to a Sideresque revenge puzzle.
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  11.  10
    Secularization of the fall into sin based on Dante's divine comedy.A. U. Yagodina, I. A. Serova & A. V. Petrov - 2020 - Bioethics 25 (1):31-34.
    The article presents the results of an interview in a student’s group on the problem of the fall into sin based on the discussion at the seminar of Dante's «divine Comedy». The authors consider human as an image and likeness of God, who creates himself, choosing between good and harm. There were changes in the perception of the structure of Inferno: the number of circles of hell in the minds of young people interviewed decreased: all respondents do not see sin (...)
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  12. Hell, Vagueness, and Justice.Ted Poston - 2008 - Faith and Philosophy 25 (3):322-328.
    Ted Sider’s paper “Hell and Vagueness” challenges a certain conception of Hell by arguing that it is inconsistent with God’s justice. Sider’s inconsistencyargument works only when supplemented by additional premises. Key to Sider’s case is a premise that the properties upon which eternal destinies superveneare “a smear,” i.e., they are distributed continuously among individuals in the world. We question this premise and provide reasons to doubt it. The doubts come from two sources. The first is based on evidential considerations borrowed (...)
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  13.  14
    ‘Hell You Talmbout’: Janelle Monáe’s Black Cyberfeminist Sonic Aesthetics.Meina Yates-Richard - 2021 - Feminist Review 127 (1):35-51.
    This article explores the ways in which Janelle Monáe’s audiovisual performances leverage black female flesh to trouble historically constituted imaginings of ‘the human’. Tracking Monáe’s audiovisual aesthetics across ‘Many moons’ and Dirty Computer, I interrogate acoustic and imagistic resonances that recall the repeating horrors of bondage, and which also constitute performative ‘fabulations’ whereby freedoms that are engendered specifically by and within black female flesh might be imagined. Monáe ‘enfleshes’ the cyborg to critique cyberfeminist and posthumanist theories that advocate for material (...)
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  14.  48
    Swinburne's heaven: One hell of a place: Michael Levine.Michael Levine - 1993 - Religious Studies 29 (4):519-531.
    Discussions of immortality have tended to focus on the nature of personal identity and, in a related way, the mind/body problem. Who is that is going to survive, and is it possible to survive bodily destruction? There has been far less discussion of what immortality would be like; e.g. the nature of heaven. Richard Swinburne, however, has recently discussed ‘heaven’, and has constructed a novel theodicy fundamentally based on his conception of what heaven is like. I shall criticize both his (...)
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  15. Free Will and the Moral Vice Explanation of Hell's Finality.Robert J. Hartman - 2023 - Religious Studies 59 (4):714-728.
    According to the Free Will Explanation of a traditional view of hell, human freedom explains why some people are in hell. It also explains hell’s punishment and finality: persons in hell have freely developed moral vices that are their own punishment and that make repentance psychologically impossible. So, even though God continues to desire reconciliation with persons in hell, damned persons do not want reconciliation with God. But this moral vice explanation of hell’s finality is implausible. I argue that God (...)
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  16. The “Dual Sources Account,” Predestination, and the Problem of Hell.Adam Noel Wood - 2021 - European Journal for Philosophy of Religion 13 (1):103-127.
    W. Matthews Grant's "Dual Sources Account" aims at explaining how God causes all creaturely actions while leaving them free in a robust libertarian sense. It includes an account of predestination that is supposed to allow for the possibility that some created persons ultimately spend eternity in hell. I argue here that the resources Grant provides for understanding why God might permit created persons to end up in hell are, for two different reasons, insufficient. I then provide possible solutions to these (...)
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  17.  12
    Resurrection of immortality: an essay in philosophical eschatology.Mark S. McLeod-Harrison - 2017 - Eugene, Oregon: Cascade Books.
    If humans are not capable of immortality, then eschatological doctrines of heaven and hell make little sense. On that Christians agree. But not all Christians agree on whether humans are essentially immortal. Some hold that the early church was right to borrow from the ancient Greek philosophers and to bring their sense of immortality to bear on the interpretation of biblical passages about the afterlife. Others, however, suggest that we are inherently mortal, and only conditionally immortal. This latter view is (...)
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  18.  5
    Epilogue.S. J. Robert J. Daly - 2002 - Contagion: Journal of Violence, Mimesis, and Culture 9 (1):193-196.
    In lieu of an abstract, here is a brief excerpt of the content:EPILOGUE Robert J. Daly, SJ. Boston College April 2002 Iwill arrange my comments under four headings: (1) what we had hoped to accomplish; (2) what we actually did accomplish; (3) what we may have learned from this; (4) what this might now enable us to do in thefuture. This epilogueisbeingwritten in April, 2002,twenty-twomonths after the conference. To draw what good we can from this delay, writing at this distance (...)
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  19. Semantika i proizvodstvo lingvisticheskikh edinit︠s︡: problemy derivat︠s︡ii: mezhvuzovskiĭ sbornik nauchnykh trudov.S. I︠U︡ Adlivankin & L. N. Murzin (eds.) - 1979 - Permʹ: Permskiĭ gos. universitet.
     
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  20. Semanticheskie aspekty slova i predlozhenii︠a︡: problemy derivat︠s︡ii: mezhvuzovskiĭ sbornik nauchnykh trudov.S. I︠U︡ Adlivankin & L. N. Murzin (eds.) - 1980 - Permʹ: Permskiĭ gos. universitet im. A.M. Gorʹkogo.
     
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  21.  65
    The Social as Heaven and Hell: Pierre Bourdieu's Philosophical Anthropology.Gabriel Peters - 2012 - Journal for the Theory of Social Behaviour 42 (1):63-86.
    Many authors have argued that all studies of socially specific modalities of human action and experience depend on some form of “philosophical anthropology”, i.e. on a set of general assumptions about what human beings are like, assumptions without which the very diagnoses of the cultural and historical variability of concrete agents' practices would become impossible. Bourdieu was sensitive to that argument and, especially in the later phase of his career, attempted to make explicit how his historical-sociological investigations presupposed and, at (...)
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  22.  88
    One Hell of a Problem for Divine Love.R. T. Mullins - 2022 - Philosophia Christi 24 (1):23-29.
    In this paper, I offer some brief reflections on Jordan Wessling’s book, Love Divine: A Systematic Account of God’s Love for Humanity. I explain what I take to be its strengths in articulating an account of divine love that solves a variety of problems that classical theism cannot solve. Then I articulate a potential problem for Wessling’s account of divine love and hell.
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  23.  1
    Problemy filosofii, istorii, kulʹtury: mezhvuzovskiĭ nuchnyĭ sbornik.S. I. Zamagilʹnyĭ (ed.) - 1993 - Saratov: Saratovskiĭ gos. tekhn. universitet.
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  24.  57
    Annihilation, everlasting torment, and divine justice.James S. Spiegel - 2015 - International Journal of Philosophy and Theology 76 (3):241-248.
    A major source of disagreement among proponents of the traditionalist and conditionalist views of hell regards the proportionality criterion, according to which the justice of a punishment must match the severity of the offense. Conditionalists often argue that eternal conscious torment is too severe, given that the sins of any human being are finite. Traditionalists, however, typically insist that the perfect moral status of God requires infinite punishment for the damned. The discussion usually proceeds on the assumption that eternal conscious (...)
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  25.  21
    The Heavens and Hells We Believe In.Emilia Wrocławska-Warchala & Michał Warchala - 2015 - Archive for the Psychology of Religion 37 (3):240-266.
    Individual eschatological images are rarely a research subject that applies in-depth interviews and qualitative methods of analysis. Due to the use of simple questionnaire measures, knowledge about possible variations in personal images of heaven or hell is very poor. Furthermore, data concerning any connection between personality and eschatological images is scarce. The research project presented in the article was an attempt to apply a narrative method and to combine qualitative and simple quantitative methods to describe the wide variety of individual (...)
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  26.  5
    Kommunikat︠s︡ii︠a︡ i obrazovanie.S. I. Dudnik (ed.) - 2004 - Sankt-Peterburg: Sankt-Peterburgskoe filosofskoe ob-vo.
  27.  34
    Should Hell be Illegal?: Hell, the Rights of the Child, Freedom of Religion and Exit Costs.Morgan Luck - 2012 - Journal of Religion and Society 14.
    Article 14 of the United Nation’s Convention on the Rights of the Child declares, “States Parties shall respect the right of the child to freedom of thought, conscience and religion.” In this paper I will consider whether signatory nation-states may be in breach of this article by permitting religious groups to communicate the concept of Hell to children in a particular way.
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  28.  34
    The Problem of Hell Revisited: Towards a Gentler Theology of Hell.Karori Mbũgua - 2011 - Thought and Practice: A Journal of the Philosophical Association of Kenya 3 (2):93-103.
    The doctrines of hell and the existence of God seem to pose a formidable paradox for both Christianity and Islam. The paradox can be stated as follows: Given that God is perfect in every sense, how can he allow any of his creatures to suffer eternal perdition? In this paper, I undertake a critical examination of the arguments for and against the doctrine of hell and conclude that on balance, arguments against the existence of hell heavily outweigh those for its (...)
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  29.  85
    Hell Despite Vagueness: A Response to Sider.Matthew Konieczka - 2011 - Sophia 50 (1):221-232.
    Ted Sider argues that a binary afterlife is inconsistent with a proportionally just God because no just criterion for placing persons in such an afterlife exists. I provide a possible account whereby God can remain proportionally just and allow a binary afterlife. On my account, there is some maximum amount of people God can allow into Heaven without sacrificing some greater good. God gives to all people at least their due but chooses to allow some who do not deserve Heaven (...)
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  30. Not a Hope in Hell.James Dominic Rooney - forthcoming - Beijing: Routledge.
    [The following is a draft abstract:] -/- This book aims to diagnose and tackle a problem concerning God's action. If God has good reasons for everything He does, then it does not seem as if God could do otherwise than He does. If God were to do otherwise than what He has good reason to do (we might think) God would act arbitrarily. While this general problem has been dealt with in various ways by philosophers, I propose that a specific (...)
     
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  31. Sharḥ al-Khabīṣī.ʻUbayd Allāh ibn Faḍl Allāh Khabīṣī - 1965
     
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  32.  3
    What's the least I can believe and still be a Christian?: a guide to what matters most: new edition with study guide.Martin Thielen - 2013 - Louisville, Kentucky: Westminster John Knox Press.
    Pastor and author Martin Thielen has compiled a list of ten things people need to believe, and ten things they don't, in order to be a Christian. This lively and engaging book will be a help to seekers as well as a comfort to believers who may find themselves questioning some of the assumptions they grew up with. With an accessible, storytelling style that's grounded in solid biblical scholarship, Thielen shows how Christians don't need to believe that sinners will be (...)
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  33. Kant on Remorse, Suicide, and the Descent into Hell.Benjamin Vilhauer - manuscript
    Kant’s conception of remorse has not received focused discussion in the literature. I argue that he thinks we ought to experience remorse for both retributivist and consequentialist reasons. This account casts helpful light on his ideas of conversion and the descent into the hell of self-cognition. But while he prescribes a heartbreakingly painful experience of remorse, he acknowledges that excess remorse can threaten rational agency through distraction and suicide, and this raises questions about whether actual human beings ought to cultivate (...)
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  34.  9
    Avoiding Epistemic Hell: Levi on Pragmatism and Inconsistency.Erik J. Olsson - 2003 - Synthese 135 (1):119-140.
    Isaac Levi has claimed that our reliance on the testimony of others, and on the testimony of the senses, commonly produces inconsistency in our set of full beliefs. This happens if what is reported is inconsistent with what we believe to be the case. Drawing on a conception of the role of beliefs in inquiry going back to Dewey, Levi has maintained that the inconsistent belief corpus is a state of ``epistemic hell'': it is useless as a basis for inquiry (...)
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  35. Kant, Morality, and Hell.James Edwin Mahon - 2015 - In Robert Arp & Benjamin McCraw (eds.), The Concept of Hell. Palgrave-Macmillan. pp. 113-126.
    In this paper I argue that, although Kant argues that morality is independent of God (and hence, agrees with the Euthyphro), and rejects Divine Command Theory (or Theological Voluntarism), he believes that all moral duties are also the commands of God, who is a moral being, and who is morally required to punish those who transgress the moral law: "God’s justice is the precise allocation of punishments and rewards in accordance with men’s good or bad behavior." However, since we lack (...)
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  36. Prospects for a more cognitive ethology.S. I. Yoerg & A. C. Kamil - 1991 - In Carolyn A. Ristau (ed.), Cognitive Ethology: The Minds of Other Animals. Lawrence Erlbaum. pp. 273--289.
     
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  37. Aristotelʹ i srednevekovai︠a︡ metafizika.S. I. Dudnik (ed.) - 2002 - Sankt-Peterburg: Peterburgskoe filosofskoe o-vo.
     
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  38. Self-Causation and Unity in Stoicism.Reier Helle - 2021 - Phronesis 66 (2):178-213.
    According to the Stoics, ordinary unified bodies—animals, plants, and inanimate natural bodies—each have a single cause of unity and being: pneuma. Pneuma itself has no distinct cause of unity; on the contrary, it acts as a cause of unity and being for itself. In this paper, I show how pneuma is supposed to be able to unify itself and other bodies in virtue of its characteristic tensile motion (τονικὴ κίνησις). Thus, we will see how the Stoics could have hoped to (...)
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  39. Threats, Coercion, and Willingness to Damn: Three More Objections against the Unpopulated Hell View.Alex R. Gillham - 2020 - Forum Philosophicum: International Journal for Philosophy 25 (2):235-254.
    In this paper, I develop and evaluate three new objections to the Unpopulated Hell View (UHV). First, I consider whether UHV is false because it presupposes that God makes threats, which a perfect being would not do. Second, I evaluate the argument that UHV is false because it entails that God coerces us and therefore limits our freedom to an objectionable degree. Third, I consider whether UHV is false because it implies that God is willing to damn some individuals to (...)
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  40. O skeptikakh i skeptit︠s︡izme.S. I. Goncharuk - 1967 - Moskva,: Politizdat.
     
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  41. An Intelligent Tutoring System for Teaching Grammar English Tenses.Mohammed I. Alhabbash, Ali O. Mahdi & Samy S. Abu Naser - 2016 - European Academic Research 4 (9):1-15.
    The evolution of Intelligent Tutoring System (ITS) is the result of the amount of research in the field of education and artificial intelligence in recent years. English is the third most common languages in the world and also is the internationally dominant in the telecommunications, science and trade, aviation, entertainment, radio and diplomatic language as most of the areas of work now taught in English. Therefore, the demand for learning English has increased. In this paper, we describe the design of (...)
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  42.  43
    Avoiding epistemic hell: Levi on pragmatism and inconsistency.Erik J. Olsson - 2003 - Synthese 135 (1):119 - 140.
    Isaac Levi has claimed that our reliance on the testimony of others, and on the testimony of the senses, commonly produces inconsistency in our set of full beliefs. This happens if what is reported is inconsistent with what we believe to be the case. Drawing on a conception of the role of beliefs in inquiry going back to Dewey, Levi has maintained that the inconsistent belief corpus is a state of ``epistemic hell'': it is useless as a basis for inquiry (...)
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  43. Being free to act, and being a free man.S. I. Benn & W. L. Weinstein - 1971 - Mind 80 (318):194-211.
  44.  3
    Marks protiv SSSR: Kriticheskie interpretat︠s︡ii sovetskogo istoricheskogo opyta v neomarksizme.S. I. Dudnik - 2013 - Sankt-Peterburg: Nauka.
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  45.  2
    Dialekticheskiĭ i istoricheskiĭ materializm i sovremennostʹ.Vladimir Akimovich At︠s︡i︠u︡kovskiĭ - 2005 - Moskva: "Petit".
  46.  5
    Materializm i reliativizm: kritika metodologii sovremennoĭ teoreticheskoĭ fiziki: k 100-letii︠u︡ vykhoda v svet knigi V.I. Lenina "Materializm i empiriokrititsizm".V. A. At︠s︡i︠u︡kovskiĭ - 2009 - Moskva: Izd-vo "Petit".
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  47.  8
    Materializm i reliativizm: kritika metodologii sovremennoĭ teoreticheskoĭ fiziki: k 100-letii︠u︡ vykhoda v svet knigi V.I. Lenina "Materializm i empiriokrititsizm".V. A. At︠s︡i︠u︡kovskiĭ - 2009 - Moskva: Izd-vo "Petit".
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  48.  6
    Materializm i reli︠a︡tivizm: kritika metodologii sovremennoĭ teoreticheskoĭ fiziki.V. A. At︠s︡i︠u︡kovskiĭ - 1992 - Moskva: Ėnergoatomizdat.
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  49. Vlastʹ i pravo.Vladislav Frant︠s︡ovich Zaleskiĭ - 1897 - Kazanʹ,:
     
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  50.  7
    Vizantiĭsʹkyĭ neoplatonizm vid Dionisii︠a︡ Areopahita do Hennadii︠a︡ Skholarii︠a︡: monohrafii︠a︡.I︠U︡. P. Chornomoret︠s︡ʹ - 2010 - Kyïv: Dukh i litera.
    Vizantiĭsʹkyĭ neoplatonizm i︠a︡k predmet relihii︠e︡znavchoho ta istoryko-filosofsʹkoho doslidz︠h︡enni︠a︡ -- Formuvanni︠a︡ vizantiĭsʹkoho neoplatonizmu u tvorakh Ĭoana Filopona (Dionisii︠a︡ Areopahita) -- Filosofii︠a︡ butti︠a︡ Maksyma Spovidnyka--kulʹminat︠s︡ii︠a︡ rozvytku vizantiĭsʹkoho neoplatonizmu -- Vizantiĭsʹkyĭ neoplatonichnyĭ esent︠s︡ializm kint︠s︡i︠a︡ VII-pochatku XIV stolitʹ -- Palamizm i︠a︡k osoblyva forma vizantiĭsʹkoho neoplatonizmu.
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