Search results for 'Christianity and law' (try it on Scholar)

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  1. David R. Law (forthcoming). The Existential Chalcedonian Christology of Kierkegaard's Practice in Christianity. Kierkegaard Studies Yearbook.score: 360.0
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  2. David R. Law (2010). Making Christianity Difficult: The "Existentialist Theology" of Kierkegaard's Postscript. In Rick Anthony Furtak (ed.), Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press.score: 360.0
     
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  3. David Novak (2004). Is Natural Law a Border Concept Between Judaism and Christianity? Journal of Religious Ethics 32 (2):237-254.score: 144.0
    With the passing of disputations between Jewish and Christian thinkers as to whose tradition has a more universal ethics, the task of Jewish and Christian ethicists is to constitute a universal horizon for their respective bodies of ethics, both of which are essentially particularistic being rooted in special revelation. This parallel project must avoid relativism that is essentially anti-ethical, and triumphalism that proposes an imperialist ethos. A retrieval of the idea of natural law in each respective tradition enables the constitution (...)
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  4. C. K. Allen (1924). Christianity and the Common Law. Australasian Journal of Philosophy 2 (4):293 – 296.score: 120.0
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  5. P. W. Duff (1939). Christianity and the Roman Law of Concubinage and Divorce E. J. Jonkers: Invloed van Het Christendom Op de Romeinsche Wetgeving Betreffende Het Concubinaat En de Echtscheiding. Pp. Viii+224. Wageningen: H. Veenman & Zonen, 1938. Stiff Paper, F. 4.90. [REVIEW] The Classical Review 53 (5-6):213-.score: 120.0
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  6. John Crook (1964). The Context of Early Christianity A. N. Sherwin-White: Roman Society and Roman Law in the New Testament. (The Sarum Lectures, 1960–1.) Pp. Xii+204. Oxford: Clarendon Press, 1963. Cloth, 25s. Net. [REVIEW] The Classical Review 14 (02):198-200.score: 120.0
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  7. Lucy K. Pick (2002). Jeremy Cohen, Living Letters of the Law: Ideas of the Jew in Medieval Christianity. Berkeley, Los Angeles, and London: University of California Press, 1999. Pp. X, 451; 1 Table. $60 (Cloth); $24.95 (Paper). [REVIEW] Speculum 77 (3):899-900.score: 120.0
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  8. Frank Van Dun (2001). Natural Law, Liberalism, and Christianity. Journal of Libertarian Studies 15 (3; SEAS SUM):1-36.score: 120.0
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  9. C. J. Nederman (2002). Living Letters of the Law: Ideas of the Jew in Medieval Christianity. By Jeremy Cohen. The European Legacy 7 (1):131-131.score: 120.0
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  10. W. Stephen (1997). Law and the Early Christianity. Journal of Dharma 22:396-417.score: 120.0
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  11. Norman St John-Stevas (1961/1981). Life, Death, and the Law: A Study of the Relationship Between Law and Christian Morals in the English and American Legal Systems. Rothman.score: 108.0
     
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  12. B. Goss & R. Vitz (forthcoming). Natural Law Among Moral Strangers. Christian Bioethics.score: 92.0
    Our goal in this paper is two-fold. First, we aim to clarify two ways in which contemporary Christian bioethicists have erred, on Engelhardt’s account, in their attempts to do bioethics within a distinctively non- Christian idiom, namely, either (1) by rejecting a principal metaethical thesis or (2) by misrepresenting a principal moral-epistemological thesis of natural-law ethics, properly construed. Second, we intend to show not only that Engelhardt can and should endorse the Christian bioethicists’ use of non-Christian moral idioms in the (...)
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  13. Stephen John Grabill (2006). Rediscovering the Natural Law in Reformed Theological Ethics. William B. Eerdmans Pub. Co..score: 84.0
    Karl Barth and the displacement of natural law in contemporary Protestant theology -- Development of the natural-law tradition through the high Middle Ages -- John Calvin and the natural knowledge of God the Creator -- Peter Martyr Vermigli and the natural knowledge of God the Creator -- Natural law in the thought of Johannes Althusius -- Francis Turretin and the natural knowledge of God the Creator.
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  14. Stefan Kirchner (2013). Natural Law as Biolaw. Jurisprudence 20 (1):23-39.score: 84.0
    This article investigates the use of natural law in biolaw from the specific perspective of an attorney practising before the European Court of Human Rights. Starting from an exploration of the question of who is a human and thereby to be protected under the European Convention on Human Rights (ECHR), particular emphasis is placed on the right to life under Art. 2(1) ECHR. It is shown that natural law can – and should – impact the interpretation of the European Convention (...)
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  15. J. Budziszewski (2011). The Line Through the Heart: Natural Law as Fact, Theory, and Sign of Contradiction. Intercollegiate Studies Institute.score: 84.0
    Natural law as fact, theory, and sign of contradiction -- The second tablet project -- The mystery of what? -- The natural, the connatural, and the unnatural -- Accept no imitations: natural law vs. naturalism -- Thou shalt not kill . . . whom? the meaning of the person -- Capital punishment: the case for justice -- Constitution vs. constitutionalism -- Constitutional metaphysics -- The liberal, illiberal religion.
     
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  16. Davina Cooper & Didi Herman (2013). Up Against the Property Logic of Equality Law: Conservative Christian Accommodation Claims and Gay Rights. [REVIEW] Feminist Legal Studies 21 (1):61-80.score: 84.0
    This paper explores conservative Christian demands that religious-based objections to providing services to lesbians and gay men should be accommodated by employers and public bodies. Focusing on a series of court judgments, alongside commentators’ critical accounts, the paper explores the dominant interpretation of the conflict as one involving two groups with deeply held, competing interests, and suggests this interpretation can be understood through a social property framework. The paper explores how religious beliefs and sexual orientation are attachments whose power has (...)
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  17. Markus N. A. Bockmuehl (2000/2003). Jewish Law in Gentile Churches: Halakhah and the Beginning of Christian Public Ethics. Baker Academic.score: 80.0
    Halakhah and ethics in the Jesus tradition -- Matthew's divorce texts in the light of pre-rabbinic Jewish law -- Let the dead bury their dead : Jesus and the law revisited -- James, Israel, and Antioch -- Natural law in Second Temple Judaism -- Natural law in the New Testament? -- The Noachide commandments and New Testament ethics -- The beginning of Christian public ethics : from Luke to Aristides and Diognetus -- Jewish and Christian public ethics in the early (...)
     
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  18. Vladimir Milisavljevic (2010). 'Spirit' and 'Letter' of the Moral Law: Text and Commentary in the Hermeneutics of German Idealism II. Filozofija I Društvo 21 (1):149-165.score: 78.0
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  19. Thomas (2009). Treatise on Law: The Complete Text. St. Augustine's Press.score: 78.0
     
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  20. Y. Michael Barilan (2009). From Imago Dei in the Jewish-Christian Traditions to Human Dignity in Contemporary Jewish Law. Kennedy Institute of Ethics Journal 19 (3):pp. 231-259.score: 72.0
    The article surveys and analyzes the roles in Judaism of the value of imago Dei/human dignity, especially in bioethical contexts. Two main topics are discussed. The first is a comparative analysis of imago Dei as an anthropological and ethical concept in Jewish and Western thought (Christianity and secular European values). The Jewish tradition highlights the human body and especially its procreative function and external appearance as central to imago Dei. The second is the role of imago Dei as a (...)
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  21. Artemy Magun (2012). Karl Marx and Hannah Arendt on the Jewish Question: Political Theology as a Critique. [REVIEW] Continental Philosophy Review 45 (4):545-568.score: 72.0
    The article is dedicated to the politico-theological critique of Judaism from the position of Christianity. It shows the affinity of Marx’s early critique of liberal state and of Hannah Arendt’s criticism of formal legalistic thinking in the contemporary judicial treatment of Nazism (and of similar international political crimes). Marx’s critique of nation-state finds its unlikely continuation in Arendt’s critique of international law. The politico-theological argument is explicit in Marx and implicit in Arendt, but both develop the Hegelian criticism of (...)
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  22. Charles Villa-Vicencio (1992). A Theology of Reconstruction: Nation-Building and Human Rights. Cambridge University Press.score: 66.0
    The changing situation in South Africa and Eastern Europe prompts Charles Villa-Vicencio to investigate the implications of transforming liberation theology into a theology of reconstruction and nation-building. Such a transformation, he argues, requires theology to become an unambiguously interdisciplinary study. This book explores the encounter between theology, on the one hand, and constitutional writing, law-making, human rights, economics, and the freedom of conscience on the other. Placing his discussion in the context of the South African struggle, the author compares this (...)
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  23. Anna Peterson (2000). In and of the World? Christian Theological Anthropology and Environmental Ethics. Journal of Agricultural and Environmental Ethics 12 (3):237-261.score: 64.0
    Mainstream currents within Christianity havelong insisted that humans, among all creatures, areneither fully identified with their physical bodiesnor fully at home on earth. This essay outlines theparticular characteristics of Christian notions ofhuman nature and the implications of this separationfor environmental ethics. It then examines recentefforts to correct some damaging aspects oftraditional Christian understandings of humanity''splace in nature, especially the notions of physicalembodiment and human embeddedment in earth. Theprimary goal of the essay is not to offer acomprehensive evaluation of Christian (...)
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  24. Jacob Neusner (1997). The Intellectual Foundations of Christian and Jewish Discourse: The Philosophy of Religious Argument. Routledge.score: 64.0
    The Intellectual Foundations of Christian and Jewish Discourse is a unique and controversial analysis of the genesis and evolution of Judeo-Christian intellectual thought. Jacob Neusner and Bruce Chilton argue that the Judaic and Christian heirs of Scripture adopted, and adapted to their own purposes, Greek philosophical modes of thought, argument and science. Intellectual Foundations of Christian and Jewish Discourse explores how the earliest intellectuals of Christianity and Judaism shaped a tradition of articulated conflict and reasoned argument in the search (...)
     
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  25. Mohd Shuhaimi Bin Ishak & Sayed Sikandar Shah Haneef (2014). Reproductive Technology: A Critical Analysis of Theological Responses in Christianity and Islam. Zygon 49 (2):396-413.score: 60.0
    Reproductive medical technology has revolutionized the natural order of human procreation. Accordingly, some have celebrated its advent as a new and liberating determinant of kinship at the global level and advocate it as a right to reproductive health while others have frowned upon it as a vehicle for “guiltless exchange of sexual fluid” and commodification of human gametes. Religious voices from both Christianity and Islam range from unthinking adoption to restrictive use. While utilizing this technology to enable the married (...)
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  26. David Novak (2012). Defending Niebuhr From Hauerwas. Journal of Religious Ethics 40 (2):281-295.score: 60.0
    In his 2001 book, With the Grain of the Universe, Stanley Hauerwas has made an extended case for Karl Barth as the model for how to do Christian ethics, and for Reinhold Niebuhr as the model for how not to do it. Though Barth's closer and deeper theological connection to the Christian tradition appeals to a Jewish traditionalist by analogy, nevertheless, Niebuhr's approach to social ethics, based as it is on a version of natural law, is of greater appeal. That (...)
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  27. Marek Piechowiak (2012). Wolność religijna i dyskryminacja religijna – uwagi w kontekście rezolucji Parlamentu Europejskiego z 20 stycznia 2011 r. [Freedom of Religion and Religious Discrimination – Remarks on the European Parliament Resolution of 20 January 2011]. In Stanisław Leszek Stadniczeńko (ed.), Urzeczywistnianie wolności przekonań religijnych i praw z niej wynikających. Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego. 103-139.score: 60.0
    The aim of this paper is to present and analyse legal acts cited in the European Parliament resolution of 20 January 2011 on the situation of Christians in the context of freedom of religion. The author presents the substance of the right to religious freedom and the position of religious freedom among other human rights. The paper also shows the formation of European law on religious freedom and grasps the development trends in this area. Because of the discrepancies that arise (...)
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  28. George Turnbull (2005). The Principles of Moral and Christian Philosophy: Philosophical Works and Correspondence of George Turnbull. Liberty Fund.score: 60.0
    v. 1. The principles of moral philosophy -- v. 2. Christian philosophy.
     
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  29. Peter Abelard (1979). A Dialogue of a Philosopher with a Jew, and a Christian. Pontifical Institute of Mediaeval Studies.score: 58.0
    Translation of Dialogus inter philosophum, iudaeum, et christianum.
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  30. Amber L. Griffioen (2007). “In Accordance with the Law”: Reconciling Divine and Civil Law in Abelard. American Catholic Philosophical Quarterly 81 (2):307-321.score: 56.0
    In the Ethics, Abelard discusses the example of a judge who knowingly convicts an innocent defendant. He claims that this judge does rightly whenhe punishes the innocent man to the full extent of the law. Yet this claim seems counterintuitive, and, at first glance, contrary to Abelard’s own ethical system. Nevertheless, I argue that Abelard’s ethical system cannot be viewed as completely subjective, since the rightness of an individual act of consent is grounded in objective standards established by God. Likewise, (...)
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  31. R. C. Miner (2008). What Does Obligation Add to Virtue-Descriptions? Some Uses of Anscombe's Law/Game Analogy. Christian Bioethics 14 (2):165-174.score: 56.0
    We can describe certain actions as defective in a particular virtue, for example, as “unjust” or “intemperate.” We can take the additional step of describing such actions as “morally wrong” or “contrary to moral obligation.” A key claim of Elizabeth Anscombe's “Modern Moral Philosophy” is that if we choose to describe virtue-defective actions as “morally wrong,” because we are “obliged” or “bound” or “required” not to do them, we are in fact taking an additional step and that this step stands (...)
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  32. Frank van Dun, The Perfect Law of Freedom.score: 54.0
    ‘The one who peers into the perfect law of freedom and perseveres, and is not a hearer who forgets but a doer who acts, such a one shall be blessed in what he does’ (James 1:25). Freedom, in one sense of the word or another, is a central theme of the bible, the Old Testament as well as the New. During the Middle Ages, Christian theologians developed this theme into a doctrine of the natural right of freedom of the individual (...)
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  33. Sean Eisen Murphy (2007). “The Law Was Given for the Sake of Life”: Peter Abelard on the Law of Moses. American Catholic Philosophical Quarterly 81 (2):271-306.score: 54.0
    Abelard’s most famous spokesman for the ancient and abiding moral and religious worth of the Law of Moses is probably the character of the Jew, inventedfor one of two fictional dialogues in the Collationes. The equally fictive Philosopher, a rationalist theist who gets the last word in his exchange with the Jew, condemns the Law as a useless addition to the natural law, a threat to genuine morality with a highly dubious claim to divine origin. The Philosopher’s condemnation, however, does (...)
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  34. Carl S. Hughes (2010). Writing the Law/Gospel Dialectic of, and in, Lutheranism. International Philosophical Quarterly 50 (1):5-24.score: 54.0
    This paper suggests an alternative reading of Practice in Christianity to Merold Westphal’s interpretation of the text as defining what he calls “religiousness C.” Attending closely to the rhetorical construction of Practice, and situating it in the context of Kierkegaard’s intensive reading of Luther late in his life, I argue that this text extends the Postscript’s meditation on inwardness and writing to one of the central theological constructs of Lutheranism, the distinction between law and gospel. On my reading, Practice (...)
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  35. Clayton Crockett (2013). Surviving Christianity. Derrida Today 6 (1):23-35.score: 54.0
    In his essay ‘The Deconstruction of Christianity’, Jean-Luc Nancy identifies Christianity with the heart of the West, thus following René Girard's claim that Christianity is the religion that exposes the workings of scapegoating and mimetic violence that drive most religions and cultures. However, in On Touching, Derrida distances himself from Nancy's project, and I argue that this is precisely because he is aware that a straightforward embrace of the deconstruction of Christianity is a ruse, as it (...)
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  36. Timothy Stanton (2008). Hobbes and Locke on Natural Law and Jesus Christ. History of Political Thought 29 (1):65-88.score: 54.0
    The charge of Hobbism assumes a prominent position in some accounts of Locke's thought. This essay argues that the charge is misconceived, not least because it fails to appreciate the true character of Hobbes's thinking and its relation to Locke's. Hobbes's architectonic retains the traditional intellectual structure of natural law thinking, articulating it around the demands of his metaphysics in ways important for his political theory. Locke decisively rejects this structure and in doing so opens up the conceptual space that (...)
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  37. Richard H. Bulzacchelli (2006). Judged by the Law of Freedom: A History of the Faith-Works Controversy, and a Resolution in the Thought of St. Thomas Aquinas. University Press of America.score: 54.0
    Judged by the Law of Freedom explores a paradox central to orthodox Christianity—the assertion that human beings are responsible for their own salvation yet inescapably dependent upon God for their deliverance.
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  38. Rufus Black (2000). Christian Moral Realism: Natural Law, Narrative, Virtue, and the Gospel. Oxford University Press.score: 52.0
    This book describes the shape of a Christian ethic that arises from a conversation between contemporary accounts of natural law theory, and virtue ethics. The ethic that emerges from this conversation seeks to resolve the tensions in Christian ethics between creation and eschatology, narrative and natural law, and objectivity and relativity. Black moves from this analytic foundation to conclude that worship lies at the heart of a theologically grounded ethic whose central concern is the flourishing of the whole human person (...)
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  39. Edmund N. Santurri (2005). Global Justice After the Fall Christian Realism and the “Law of Peoples”. Journal of Religious Ethics 33 (4):783-814.score: 52.0
    In "The Law of Peoples" John Rawls casts his proposals as an argument against what he calls "political realism." Here, I contend that a certain version of "Christian political realism" survives Rawls's polemic against political realism sans phrase and that Rawls overstates his case against political realism writ large. Specifically, I argue that Rawls's dismissal of "empirical political realism" is underdetermined by the evidence he marshals in support of the dismissal and that his rejection of "normative political realism" is in (...)
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  40. Svend Andersen (2001). Theological Ethics, Moral Philosophy, and Natural Law. Ethical Theory and Moral Practice 4 (4):349-364.score: 50.0
    The article deals with the relationship between theological ethics and moral philosophy. The former is seen as a theoretical reflection on Christian ethics, the latter as one on secular ethics. The main questions asked are: (1) Is there one and only one pre-theoretical knowledge about acting rightly? (2) Does philosophy provide us with the theoretical framework for understanding both Christian and secular ethics? Both questions are answered in the negative. In the course of argument, four positions are presented: theological unificationism, (...)
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  41. Peter Abelard (2001). Collationes. Oxford University Press.score: 50.0
    Peter Abelard (1079-1142) was one of the most influential writers and thinkers of the twelfth century, famous for his skill in logic as well as his romance with Heloise. His Collationes--or Dialogue between a Christian, a Philosopher, and a Jew--is remarkable for the boldness of its conception and thought.
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  42. J. K. Burk (2009). Moral Law, Privative Evil and Christian Realism: Reconsidering Milbank`s `The Poverty of Niebuhrianism'. Studies in Christian Ethics 22 (2):211-228.score: 50.0
    This paper responds to John Milbank's essay, `The Poverty of Niebuhrianism' in The Word Made Strange, in which Milbank critiques Reinhold Niebuhr's Christian realism for reliance on Stoic natural law thinking and its deficiency in regard to original sin. While Milbank rightly detects naturalism in Christian realism, this naturalism is inaccurately identified as Stoic in conception. Additionally, more detailed analysis of Niebuhr's thought reveals similarities between Niebuhr and Milbank on original sin, as this article seeks to demonstrate.
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  43. Ufono Helen (2001). Christian Laws and Contemporary Nigerian Society. In Gbola Aderibigbe & Deji Ayegboyin (eds.), Religion and Social Ethics. National Association for the Study of Religions and Education (Nasred). 202.score: 50.0
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  44. Francis William Newman (2009). On the Christian Law of Divorce. The Works of Francis William Newman on Religion 8:37-38.score: 50.0
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  45. Kyle Swan (2007). Law, Liberty, and Christian Morality. Religious Studies 43 (4):395-415.score: 48.0
    There is a long liberal political tradition of marshalling arguments aimed at convincing Christians that distinctively Christian reasons for issuing coercive laws are not sufficient to justify those laws. In the first part of this paper I argue that the two most popular of these arguments, attributable to Locke, will not reliably convince committed biblical Christians, nor, probably, should they. In the second part I argue that even if the Lockean arguments fail, committed biblical Christians should think that God has (...)
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  46. J. Budziszewski (2003/2011). What We Can't Not Know: A Guide. Spence Pub. Co..score: 48.0
    In this new revised edition of his groundbreaking work, Professor J. Budziszewski questions the modern assumption that moral truths are unknowable.
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  47. Jude P. Dougherty (2000). Western Creed, Western Identity: Essays in Legal and Social Philosophy. Catholic University of America Press.score: 48.0
    Dougherty investigates the classical roots of Western culture and its religious sources in an effort to define its underlying intellectual and spiritual ...
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  48. Patrick de Laubier (ed.) (2008). Vladimir Soloviev, Jacques Maritain Et le Personnalisme Chrétien. Parole Et Silence.score: 48.0
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  49. Luigi Lombardi Vallauri & Gerhard Dilcher (eds.) (1981). Cristianesimo, Secolarizzazione E Diritto Moderno. Giuffrè.score: 48.0
     
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  50. V. A. Rogov (2007). Pravo--Prostranstvo--Vremi͡a V Bogoslovii I Srednevekovoĭ Rusi: O Srednevekovykh Veroi͡atnosti͡akh I Idei͡akh V Perspektive: Monografii͡a. Moskovskiĭ Gos. Industrialʹnyĭ Universitet.score: 48.0
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