Search results for 'Fr Mikhail Zheltov' (try it on Scholar)

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  1.  2
    Fr Mikhail Zheltov (2009). Theological and Scientific Aspects of the Unity of Mankind. Faith and Philosophy 26 (5):571-575.
    The idea of the genetic unity of all mankind is an integral part of Christian teaching. The purpose of this brief survey is to illustrate its role within the Greek patristic tradition, and then to point to a few examples from modern science which lend support to this ancient idea.
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  2.  1
    Martin Goldstern (1999). Peretyat'Kin Mikhail G.. Konechno Aksiomatiziruemye Teorii. Russian Original of the Preceding. Sibirskaya Shkola Algebry I Logiki. Nauchnaya Kniga, Novosibirsk 1997, 322+ Xiv Pp. Drake FR and Singh D.. Intermediate Set Theory. John Wiley & Sons, Chichester, New York, Etc., 1996, X+ 234 Pp. Just Winfried and Weese Martin. Discovering Modern Set Theory. II. Set-Theoretic Tools for Every Mathematician. Graduate Studies in Mathematics, Vol. 18. American Mathematical Society, Providence 1997, Xiii+ 224 Pp. [REVIEW] Journal of Symbolic Logic 64 (4):1830-1832.
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  3.  15
    Jacek Uglik (2010). Ludwig Feuerbach's Conception of the Religious Alienation of Man and Mikhail Bakunin's Philosophy of Negation. Studies in East European Thought 62 (1):19 - 28.
    In this paper we attempt to prove that it was Ludwig Feuerbach’s anthropology that influenced Bakunin’s philosophical path. Following his example Bakunin turned against religion which manipulates, as Hegelianism does, the only priority human being has—another human being. Although Feuerbach’s philosophy did not involve social problems present at Bakunin’s works, we would like to show that it was Feuerbach himself who laid foundation for them and that Bakunin’s criticism of the state was the natural consequence of Feuerbach’s struggle for the (...)
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  4.  11
    Sergeiy Sandler (2013). Language and Philosophical Anthropology in the Work of Mikhail Bakhtin and the Bakhtin Circle. Rivista Italiana di Filosofia Del Linguiaggio 7 (2):152-165.
    The Bakhtin Circle’s conception of language is very much still alive, still productive, in the language sciences today. My claim in this paper is that to understand the Bakhtin Circle’s continuing relevance to the language sciences, we have to look beyond the linguistic theory itself, to the philosophical groundwork laid for this project by Bakhtin in what he himself referred to as his philosophical anthropology. This philosophical anthropology, at the center of which stands an architectonics of self—other relations, opens the (...)
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  5.  2
    Evgeni V. Pavlov (2012). Perepiska [Letters], Mikhail Lifschitz and György Lukács, Moscow: Grundrisse, 2011; Pisma V. Dostalu, V. Arslanovu, M. Mikhailovu [Letters to V. Dostal, V. Arslanov, M. Mikhailov], Mikhail Lifschitz, Moscow: Grundrisse, 2011. [REVIEW] Historical Materialism 20 (4):187-198.
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  6.  2
    Jean-Claude Picot (2012). Les dieux du fr. 128 d'Empédocle et le mythe des races. Revue de Métaphysique et de Morale 75 (3):339.
    Dans le fr. 128 DK d'Empédocle, Empédocle nomme cinq dieux en opposition à Cypris : Arès, Kudoimos, Zeus, Cronos, Poséidon. Pourquoi ces cinq dieux? Quelle relation peuvent-ils entretenir avec le mythe hésiodique des cinq races, qui semble être en arrière-plan du propos d'Empédocle? Pourquoi Poséidon est-il présent à côté de Zeus et non pas Aïdôneus? L'article tente de répondre à ces questions. Pour finir, il s'interroge sur la relation possible des hommes de l'âge de Cypris et des daimones, et conclut (...)
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  7.  13
    Peter Good (2001). Language for Those Who Have Nothing: Mikhail Bakhtin and the Landscape of Psychiatry. Kluwer Academic/Plenum.
    The aim of Language for those who have Nothing is to think psychiatry through the writings of Mikhail Bakhtin. Using the concepts of Dialogism and Polyphony, the Carnival and the Chronotope, a novel means of navigating the clinical landscape is developed. Bakhtin offers language as a social phenomenon and one that is fully embodied. Utterances are shown to be alive and enfleshed and their meanings realised in the context of given social dimensions. The organisation of this book corresponds with (...)
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  8.  12
    Michael F. Bernard-Donals (1995). Mikhail Bakhtin: Between Phenomenology and Marxism. Cambridge University Pres.
    The language theory of Mikhail Bakhtin does not fall neatly under any single rubric - 'dialogism,' 'marxism,' 'prosaics,' 'authorship' - because the philosophic foundation of his writing rests ambivalently between phenomenology and Marxism. The theoretical tension of these positions creates philosophical impasses in Bakhtin's work, which have been neglected or ignored partly because these impasses are themselves mirrored by the problems of antifoundationalist and materialist tendencies in literary scholarship. In Mikhail Bakhtin: Between Phenomenology and Marxism Michael Bernard-Donals examines (...)
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  9.  13
    Jonathan Sutton (2006). 'Minimal Religion' and Mikhail Epstein's Interpretation of Religion in Late-Soviet and Post-Soviet Russia. Studies in East European Thought 58 (2):107 - 135.
    This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the term ‘minimal religion’ for the analysis of religion in contemporary Russia.
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  10.  5
    Jean-Louis Krivine (2001). Typed Lambda-Calculus in Classical Zermelo-Frænkel Set Theory. Archive for Mathematical Logic 40 (3):189-205.
    , which uses the intuitionistic propositional calculus, with the only connective →. It is very important, because the well known Curry-Howard correspondence between proofs and programs was originally discovered with it, and because it enjoys the normalization property: every typed term is strongly normalizable. It was extended to second order intuitionistic logic, in 1970, by J.-Y. Girard [4], under the name of system F, still with the normalization property.More recently, in 1990, the Curry-Howard correspondence was extended to classical logic, following (...)
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  11.  1
    Jeffrey L. Morrow (2015). Faith, Reason and History in Early Modern Catholic Biblical Interpretation : Fr. Richard Simon and St. Thomas More. New Blackfriars 96 (1066):658-673.
    This article contrasts St. Thomas More's theoretical work on the role of faith and history in biblical exegesis with that of Fr. Richard Simon. I argue that, although Simon's work appears to be a critique of his more skeptical contemporaries like Hobbes and Spinoza, in reality he is carrying their work forward. I argue that More's union of faith and reason, theology and history, is more promising than Simon's for Catholic theological biblical exegesis.
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  12.  28
    Robert Browning (1968). J. Rougé: Expositio totius mundi et gentium. Introduction, texte critique, traduction, notes et commentaire. Pp. 379; 2 maps. Paris: Éditions du Cerf, 1966. Paper, 36 fr. [REVIEW] The Classical Review 18 (1):112-113.
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  13.  8
    David J. Dunn (2012). Radical Sophiology: Fr. Sergej Bulgakov and John Milbank on Augustine. [REVIEW] Studies in East European Thought 64 (3-4):227-249.
    Looking at John Milbank's recent turn to Fr. Sergej Bulgakov, this paper argues that the theological and philosophical commitments they share are overshadowed by a deeper difference concerning the role each assigns the church in secular culture. It turns to Milbank's roots in Augustine's philosophy of history, which he argues could have allowed the church to overtake the pagan (which founds the secular) were it not for his distinction between the "visible" church and its deferred (eschatological) perfection. Bulgakov also criticizes (...)
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  14.  7
    Christian Dubois (1993). Sir Robert Filmer, Patriarcha ou le pouvoir naturel des rois, suivi des Observations sur Hobbes, tr. fr. de Michaël Biziou, Colas Duflo, Hélène Pharabod, Patrick Thierry (dir.) et Béatrice Trotignon, Paris, L'Harmattan, coll. « Logiques sociales », 1991, 205 pages.Sir Robert Filmer, Patriarcha ou le pouvoir naturel des rois, suivi des Observations sur Hobbes, tr. fr. de Michaël Biziou, Colas Duflo, Hélène Pharabod, Patrick Thierry (dir.) et Béatrice Trotignon, Paris, L'Harmattan, coll. « Logiques sociales », 1991, 205 pages. [REVIEW] Philosophiques 20 (2):511-512.
  15.  7
    B. V. Sokolov (1989). The Sources for Mikhail Bulgakov's The Master and Margarita. Russian Studies in Philosophy 27 (4):25-45.
    Mikhail Bulgakov's novel The Master and Margarita was written between 1929 and 1940. Although delayed for a quarter of a century, it quickly found a stable place in our life as soon as it was published [for the first publication of the novel see: Moskva, 1966, no. 11; 1967, no. 1]. It is usually classified as a satirical philosophical novel. The satirical element puts it in the same family as such well-known works of the end of the '20s as (...)
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  16.  7
    Theodore M. Andersson (2007). François-Xavier Dillmann, Les magiciens dans l'Islande ancienne: Études sur la représentation de la magie islandaise et de ses agents dans les sources littéraires norroises. (Acta Academiae Regiae Gustavi Adolphi, 92.) Uppsala: Kungl. Gustav Adolfs Akademien för Svensk Folkkultur, 2006. Paper. Pp. xxi, 779; black-and-white figures, foldout maps, and 1 foldout genealogical table. Distributed outside Sweden by De Boccard Édition-Diffusion, 11, rue de Médicis, FR-75006 Paris, France. [REVIEW] Speculum 82 (4):980-982.
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  17.  21
    S. L. Greenslade (1952). Pierre Courcelle: Recherches sur les Confessions de Saint Augustin. Pp. 300. Paris: de Boccard, 1950. Paper, 850 fr. The Classical Review 2 (3-4):233-.
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  18.  16
    H. C. Baldry (1964). φΙΛΟΣΟφΙΑ Anne-Marie Malingrey: ' Philosophia': étude d'un groupe de mots dans la littérature grecque des Présocratiques au IVe siècle aprés J.-C. (Études et Commentaires, xl.) Pp. 326. Paris: Klincksieck, 1961. Paper, 32 fr. [REVIEW] The Classical Review 14 (01):73-74.
  19.  6
    W. R. H. Lamb (1924). Platon. Oeuvres Complétes, tome III., 2e partie; Gorgias, Ménon. Texte établi et traduit par Alfred Croiset et Louis Bodin; tome VIII., Ire partie; Parmenide. Texte établi et traduit par Auguste Diès. Two vols. 8vo. Pp. (i) 23+324; (ii) 65 + 122. Paris: Société d'Edition 'Les Belles Lettres,' 1923. (i) 16 fr.; (ii) 10 fr. [REVIEW] The Classical Review 38 (5-6):132-133.
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  20.  4
    H. J. Rose (1956). W. Deonna: De Télesphore au 'moine bourru'. Dieux, génies et demons encapuchonnés. (Collection Latomus, xxi.) Pp. 168; 50 figs. Brussels: Latomus, 1955. Paper, 250 B.fr. [REVIEW] The Classical Review 6 (3-4):313-.
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  21.  5
    Patrick J. McDonald (2012). Fr. Ernan McMullin on Evolutionary Biology and a Theology of the Human. American Catholic Philosophical Quarterly 86 (2):355-367.
    While it was not a main focus of his work, Ernan McMullin contributed to reflection on being human in the context of human evolutionary history. His work developed multiple strands for the formation of a systematic Christian evolutionary theism regarding human beings. The first theme concerns St. Augustine’sexplorations of “seed-like” principles in developing the idea that God brought forth humans in part through a natural process. Secondly, the paper discussesMcMullin’s response to the claim that evolutionary theory suggests humans to be (...)
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  22.  5
    D. S. Robertson (1922). Manuel des Études Grecques et Latines. Par L. Laurand. Fascicule VII. Métrique, Sciences complémentaires. P. 142. Paris: Librairie Auguste Picard, 1919. 3.50 fr. (sewed), or 4.50 fr. (boards), each fascicule. [REVIEW] The Classical Review 36 (5-6):137-.
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  23.  16
    A. W. H. Adkins (1971). Aletheia in Archaic Greece Marcel Detienne: Les maîtres de la vérité dans la Grèce archaïque. Pp. xii + 160. Paris: Maspero, 1967. Paper, 15.40 fr. [REVIEW] The Classical Review 21 (02):220-222.
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  24.  16
    Albio Cesare Cassio (1988). Nicomachus of Gerasa and the Dialect of Archytas, Fr. 1. Classical Quarterly 38 (01):135-.
    The main source of Archytas, fr. 1 Diels-Kranz is Porphyr. in Ptol. harmon. p. 56,5–57,27 Düring; there is also an extensive quotation of its initial part in Nicomachus, Introd. Arithm. p. 6,16–7,5 Hoche. In recent years both the text and the interpretation of this fragment, whose authenticity was questioned by W. Burkert, have been re-examined, and a good deal of progress has been made especially by paying more attention to the nature of Nicomachus' quotation and its context.
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  25.  5
    W. M. Lindsay (1922). Apicius' Cookery-Book Apicius 'de re coquinaria.' Ediderunt C. Giarratano et Fr. Vollmer. Pp. 96. Leipzig: Teubner, 1922. [REVIEW] The Classical Review 36 (5-6):131-132.
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  26.  2
    Jeanne Allard (2013). J.-Fr. Kervégan et B. Mabille , Hegel au présent : une relève de la métaphysique? CNRS Éditions, Paris, 2012, 460 p. [REVIEW] Philosophiques 40 (1):229-234.
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  27.  2
    Ian Fraser (2015). Charles Taylor, Mikhail Epstein and ‘Minimal Religion’. International Journal for Philosophy of Religion 77 (2):159-178.
    In A Secular Age Charles Taylor endorses Mikhail Epstein’s notion of ‘minimal religion’ as his preferred orientation to the good for Western secular society. This article examines the basis of Epstein’s ‘minimal religion’ which rests on the psychoanalytic theories of Sigmund Freud and Carl Jung. It is shown that Freud’s theories are incompatible with Taylor’s own thought, and in the case of Jung, Epstein fails to develop the latter’s contribution to our understanding of religion. Moreover, although (...) endorses Epstein’s work he makes no reference to Jung. To this end, the importance of Jung’s theories in relation to religion are elucidated and offered as a way to forge a dialogue between a nuanced humanist position and the theistic vision offered by Taylor. (shrink)
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  28.  5
    A. E. Housman (1929). Bornecque and Prévost's Heroides of Ovid Ovide, Héroïdes. Texte établi par Henri Bornecque, Professeur à la Faculté des Lettres de l'Université de Lille, et traduit par Marcel Prévost, de l'Académie Française. Pp. xxiii + 164 (really 328). Paris: Société d'Edition 'Les Belles Lettres.' 1928. 20 fr. [REVIEW] The Classical Review 43 (05):194-197.
  29.  4
    D. C. Earl (1963). Pseudo-Sallust Pseudo-Salluste: Lettres à César, Invectives. Texte établi, traduit et commenté par A. Ernout. Pp. 86 (26–70 double). Paris: Les Belles Lettres, 1962. Paper, 9 fr. [REVIEW] The Classical Review 13 (02):172-173.
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  30.  4
    A. G. Woodhead (1962). An Epigraphical Anthology Jean Pouilloux: Choix d'inscriptions grecques. Textes, traductions et notes. (Bibl. de la Fac. des Lettres de Lyon, iv.) Pp. 195. Paris: Les Belles Lettres, 1960. Paper, 10 fr. [REVIEW] The Classical Review 12 (03):261-262.
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  31.  4
    J. M. Cook (1967). Ω ΤΟΝ ΑΔΩΝΙΝ W. Atallah: Adonis dans la littérature et l'art grecs. (Études et Commentaires, lxii.) Pp. 352; 72 text-figs. Paris: Klincksieck, 1966. Paper, 60 fr. [REVIEW] The Classical Review 17 (01):77-79.
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  32.  4
    Edw S. Forster (1932). Aristote: Physique. Tome second (V-VIII.), texte établi et traduit par Henri Carteron. Paris: Société d'Édition 'Les Belles Lettres', 1931. 30 fr. [REVIEW] The Classical Review 46 (03):138-.
  33.  4
    Brian Horowitz (1999). Unity and Disunity in Landmarks: The Rivalry Between Petr Struve and Mikhail Gershenzon. Studies in East European Thought 51 (1):61-78.
    In this article the most important text of twentieth-century Russian intellectual history, Landmarks (Vekhi) (1909) comes under reexamination. Looking at the rivalry of the volume''s two organizers, Mikhail Gershenzon and Petr Struve, Professor Brian Horowitz explains why Landmarks succeeded in offering such a biting critique of radical ideology, while lacking its own internal intellectual unity.
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  34.  13
    Réjane Bernier (1966). Le Problème du temps. Essai sur la méthodologie de la recherche. Par Ferdinand Gonseth. Bibliothèque scientifique , Editions du Griffon, Neuchatel, Suisse, 1964. 388 p. 48 Fr.s. [REVIEW] Dialogue 4 (4):558-562.
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  35.  4
    J. A. Davison (1952). The Homeric Horse Édouard Delebecque: Le Cheval dans l'Iliade. (Études et Commentaires, IX.) Pp. 252. Paris: Klincksieck, 1951. Paper, 1,000 fr. [REVIEW] The Classical Review 2 (3-4):149-151.
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  36.  4
    D. M. Jones (1962). An Establishment list from Pylos J.-P. Olivier: A propos d'une 'liste' de desservants de sanctuaire dans les documents en linéaire B de Pylos. Pp. vi + 162. Brussels: Presses Universitaires de Bruxelles, 1960. Paper, 180 B. fr. [REVIEW] The Classical Review 12 (03):256-257.
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  37.  4
    Chr Wordsworth (1887). Les éludes classiques avant la Révolution par l'Abbé Augustin Sicard, vicaire de Saint-Philippe-du-Roule. Paris, libr. acad. Didier; Perrin & Cie, 1887. pp. ix. 590. 3 fr. 50. [REVIEW] The Classical Review 1 (5-6):167-.
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  38.  10
    Lionel Pearson (1957). Armand Abel: Le Roman d'Alexandre, légendaire médiéval. (Collections Lebègue et Nationale, 112). Pp. 131; 5 plates. Brussels, Office de Publicité, 1955. Paper, 65 B. fr. [REVIEW] The Classical Review 7 (02):175-.
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  39.  1
    D. E. Eichholz (1960). The Budé Pliny Pline l'Ancien: Histoire Naturelle, Livre xiv. Texte établi, traduit et commenté par J. André. (Collection des Universités de France.) Pp. 167 (24–72 double). Paris: Les Belles Lettres, 1958. Paper, 400 fr. [REVIEW] The Classical Review 10 (01):39-40.
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  40.  1
    Anna Loba (2010). Joël Blanchard, ed., Moralité à six personnages: BnF ms. fr. 25467. Geneva: Droz, 2008. Paper. Pp. lxxvii, 185. [REVIEW] Speculum 85 (2):366-367.
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  41.  1
    S. Douglas Olson (1999). Kleon's Eyebrows (Cratin. Fr. 228 K-A) and Late 5th-Century Comic Portrait-Masks. Classical Quarterly 49 (01):320-321.
    At Aristophanes, Equites 230–2, one of the slaves who speak the prologue informs the audience that, when the Paphlagonian appears onstage, his mask will not resemble him, for the σκεoπoιoí were afraid to make one that depicted him accurately. In an important article, K. J. Dover argued that it must in fact have been very difficult to create easily recognizable portrait-masks, and suggested that the joke in Eq. 230–2 may be that the Paphlagonian's mask is horribly ugly but allegedly still (...)
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  42.  12
    Carl A. Huffman (1985). The Authenticity of Archytas Fr. 1. Classical Quarterly 35 (02):344-.
    In a long note in his epoch-making book on ancient Pythagoreanism Walter Burkert raised some grave doubts about the authenticity of Archytas Fr. 1 which have recently been challenged in an article by A. C. Bowen. In this paper I have two goals. First, I will evaluate Burkert's doubts and the success of some of Bowen's arguments against them. Second, I will present a further consideration that both clarifies the text of the fragment and also removes the most serious problem (...)
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  43.  12
    H. Chadwick (1969). Monique Alexandre: Philon d'Alexandrie: De Congressu Eruditionis Gratia. Introduction, traduction et notes. Pp. 272. Paris: Éditions du Cerf, 1967. Paper, 27 fr. [REVIEW] The Classical Review 19 (2):238.
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  44.  4
    Alan Cameron (1967). Jenö Fitz: Ingenuus et Réalien. (Collection Latomus, vol. lxxxi.) Pp. 72. Brussels: Latomus, 1966. Paper, 150 B.fr. The Classical Review 17 (02):229-230.
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  45.  1
    D. Tarrant (1952). Plato's Use of Images Aloys de Marignac: Imagination et Dialectique. Essai sur l'Expression du Spirituel par l'Image dans les Dialogues de Platon. Pp. 168. Paris: Les Belles Lettres, 1951. Paper, 750 fr. [REVIEW] The Classical Review 2 (3-4):161-162.
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  46.  11
    G. B. Kerferd (1956). Histoire de la Philosophie et Métaphysique, Aristote, Saint Augustin, Saint Thomas, Hegel. (Recherches de Philosophie, i.) Pp. 253. Bruges: Desclée de Brouwer, 1955. Paper, 150 B.fr. [REVIEW] The Classical Review 6 (3-4):304-305.
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  47.  11
    H. J. Rose (1961). Symbolism in Greece? Clémence Ramnoux: La nuit et les enfants de la nuit de la tradition grecque. Pp. 275. Paris: Flammarion, 1959. Paper, 9.50 fr. [REVIEW] The Classical Review 11 (01):77-79.
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  48.  2
    Michael Holquist (1983). Answering as Authoring: Mikhail Bakhtin's Trans-Linguistics. Critical Inquiry 10 (2):307-319.
    All of Mikhail Bakhtin’s work stands under the sign of plurality, the mystery of the one and the many. Unlike the third eye of Tibetan Buddhism, which gives those who possess it a vision of the secret unity holding creation together, Bakhtin seems to have had a third ear that permitted him to hear differences where others perceived only sameness, especially in the apparent wholeness of the human voice. The obsessive question at the heart of Bakhtin’s thought is always (...)
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  49.  2
    H. J. Rose (1920). Le Culte des Héros Le Culte des Héros chez les Grecs : Extrait des Mémoires de l'Académie des Inscriptions et Belles-Lettres, Tome XLII. By M. P. Foucart. One volume. 4to. Pp. 166. Paris : Imprimerie Nationale, 1918. 6 fr. 20 c. [REVIEW] The Classical Review 34 (5-6):114-116.
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  50.  3
    Herbert Richards (1892). Recent Literature on the 'Αθηναίων Πολιτία Aristotelis Πολιτία 'Αθνναίων Ediderunt G. Kaibel Et U. De Wilamowitz-Moellendorff. Berolini Apud Weidmannos. Mk. 1.80. De Republica Atheniensium. Aristotelis Qui Fertur Liber 'Αθνναίων Πολιτία. Post Kenyonem Ediderunt H. Van Heeweeden Et J. Van Leeuwen J. F. Lugduni Batavorum Apud A. W. Sythoff. 6 Mk. Aristote, la République Athénienne, Traduite En Français Pour la Première Fois Par Théodore Reinach. Fr. 1.50. [REVIEW] The Classical Review 6 (1-2):20-24.
    Aristotelis Πολιτία 'Αθνναίων Ediderunt G. Kaibel et U. De Wilamowitz-Moellendorff. Berolini apud Weidmannos. Mk. 1.80.De Republica Atheniensium. Aristotelis qui fertur liber 'Αθνναίων Πολιτία. Post Kenyonem ediderunt H. Van Heeweeden et J. Van Leeuwen J. F. Lugduni Batavorum apud A. W. Sythoff. 6 Mk.Aristote, la République Athénienne, traduite en Français pour la première fois par Théodore Reinach. Fr. 1.50.
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