Search results for 'John-Paul Legerski' (try it on Scholar)

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  1.  13
    John Paul (2008). Address of John Paul II to the Fiftieth General Assembly of the United Nations Organization. Dialogue and Universalism 18 (4/6):189-199.
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  2.  20
    Pope John Paul (2002). A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW] Science and Engineering Ethics 8 (3):263-266.
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  3. John Paul (ed.) (1999). Encyclical Letter, Fides Et Ratio, of the Supreme Pontiff John Paul Ii: To the Bishops of the Catholic Church on the Relationship Between Faith and Reason. United States Catholic Conference.
    Introduction: "Know yourself" -- The revelation of God's wisdom -- Credo ut intellegam -- Intellego ut credam -- The relationship between faith and reason -- The interventions of the Magisterium in philosophical matters -- The interaction between philosophy and theology -- Current requirements and tasks -- Conclusion.
     
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  4. John Paul (ed.) (1999). Message of His Holiness Pope John Paul Ii for the Celebration of the World Day of Peace, January 1, 1999. United States Catholic Conference.
     
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  5.  13
    I. I. Paul (1992). Text of an Address Given by Pope John Paul II to the Participants of a Symposium Marking the Centenary of the Death of John Henry Newman. The Chesterton Review 18 (4):608-612.
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  6.  8
    I. I. Paul (2002). A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW] Science and Engineering Ethics 8 (3):263-266.
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  7.  4
    J. Neville Birdsall, B. Goodall & St Paul (1982). The Homilies of St John Chrysostom on the Letters of St Paul to Titus and Philemon: Prolegomena to an Edition. Journal of Hellenic Studies 102:297.
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  8.  14
    Sarah L. Bunnell & John-Paul Legerski (2011). The Risks, Benefits, and Ethics of Trauma-Focused Research Participation. Ethics and Behavior 20 (6):429-442.
    With the rising interest in the field of trauma research, many Institutional Review Boards, policymakers, parents, and others grapple with the impact of trauma-research participation on research participants' well-being. Do individuals who participate in trauma-focused research risk experiencing lasting negative effects from participation? What are the potential benefits that may be gleaned from participation in this work? How can trauma research studies be designed ethically, minimizing the risk to participants? The following review seeks to answer these questions. This review indicates (...)
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  9. John Paul (1979). The Acting Person. D. Reidel Pub. Co..
    Originally entitled Osoba i Czyn and published in Poland in 1969, TheActing Person is the official English translation and has been thoroughly edited and revised with the collaboration of the author. The book stresses that Man must ceaselessly unravel his mysteries and strive for a new and more mature expression of his nature. The author sees this expression as an emphasis on the significance of the individual living in community and on the person in the process of performing an action. (...)
     
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  10.  19
    Diane B. Paul & Benjamin Day (2008). John Stuart Mill, Innate Differences, and the Regulation of Reproduction. Studies in History and Philosophy of Science Part C 39 (2):222-231.
    In this paper, we show that the question of the relative importance of innate characteristics and institutional arrangements in explaining human difference was vehemently contested in Britain during the first half of the nineteenth century. Thus Sir Francis Galton’s work of the 1860s should be seen as an intervention in a pre-existing controversy. The central figure in these earlier debates—as well as many later ones—was the philosopher and economist John Stuart Mill. In Mill’s view, human nature was fundamentally shaped by (...)
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  11.  54
    Stephen John (2004). Titanic Ethics, Pirate Ethics, Bio-Ethics: Essay Review of Paul, Miller and Paul, Eds., Bioethics. [REVIEW] Studies in History and Philosophy of Biological and Biomedical Sciences, Series C 35 (21):177-184.
  12. Diane B. Paul & Benjamin Day (2008). John Stuart Mill, Innate Differences, and the Regulation of Reproduction. Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 39 (2):222-231.
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  13.  2
    Suzanne Paul (2014). John Flood, James R. Ginther, and Joseph W. Goering, Eds., Robert Grosseteste and His Intellectual Milieu. Toronto: Pontifical Institute of Mediaeval Studies, 2013. Pp. Xiv, 430. $90. ISBN: 978-0-88844-824-8. [REVIEW] Speculum 89 (3):767-769.
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  14. Stephen John (2004). Titanic Ethics, Pirate Ethics, Bioethics: Bioethics Ellen Frankel Paul, Fred D. Miller, Jr., & Jeffrey Paul (Eds.); Cambridge University Press, Cambridge, New York & Melbourne, 2002, Pp. Xvii+ 396, Price£ 15.95 Paperback, ISBN 0-521-52526-8. [REVIEW] Studies in History and Philosophy of Science Part C 35 (1):177-184.
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  15. Abhijeet Paul (2016). Jacques Rancière.The Intervals of Cinema. Trans. John Howe. Brooklyn: Verso, 2014. 160 Pp. [REVIEW] Critical Inquiry 42 (2):411-412.
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  16.  10
    Humphreys Paul, Cartwright Nancy, Sandu Gabriel, Scott Dana & Andersen Holly, Pacific APA Memorial Session for P. Suppes and J. Hintikka, 2016.
    This collects some of the remarks made at the 2016 Pacific APA Memorial session for Patrick Suppes and Jaakko Hintikka. The full list of speakers on behalf of these two philosophers: Dagfinn Follesdal; Dana Scott; Nancy Cartwright; Paul Humphreys; Juliet Floyd; Gabriel Sandu; John Symons.
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  17. Marek Piechowiak (2014). Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II]. Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of natural law and justice of actions (...)
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  18. Charles E. Curran & Richard A. Mccormick (1998). John Paul Ii and Moral Theology.
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  19.  20
    S. Prakash Sethi & Paul Steidlmeier (1993). Religions's Moral Compass and a Just Economic Order: Reflections on Pope John Paul II's Encyclicalcentesimus Annus. Journal of Business Ethics 12 (12):901 - 917.
    The purpose of Pope John Paul''s encyclicalCentesimus Annus (CA) is to propound the foundations of a just economic order and to sketch its essential characteristics. As such he essentially provides an orientation or moral compass for the political economy rather than a precise road map. This article first reviews the principal components of CA and then analyzes and evaluates its central contentions on both cultural and economic grounds.
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  20. John J. Conley & Joseph W. Koterski (eds.) (1999). Prophecy and Diplomacy: The Moral Doctrine of John Paul Ii: A Jesuit Symposium. Fordham University Press.
    Stemming from two conferences, held in 1994, and 1996, Prophecy and Diplomacy: The Moral Doctrine of John Paul II explores the general orientations and the specific applications of the moral teaching of Pope John Paul II. The first part of the book places the Pope's moral theory within a broader theological framework, attempting to identify the overarching philosophical and theological attitudes that shape the Pope's fundamental moral perspective. In part two, the work studies the Pope's teaching in the areas of (...)
     
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  21.  1
    John Raymaker (2003). Empowering the Lonely Crowd: Pope John Paul Ii, Lonergan and Japanese Buddhism. Upa.
    In Empowering the Lonely Crowd, John Raymaker simplifies and extends arguments made in his previous book, A Buddhist-Christian Logic of the Heart, in particular the notion of a spiritual genome. Raymaker explores and compares John Paul II and Lonergan's thought in relation to Buddhism, concluding that while all life has a coded genome, all humans have a free, uncoded spiritual genome that is a viable alternative to postmodern scepticism.
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  22.  5
    John Fitzgerald (2007). Christian Friendship: John, Paul, and the Philippians. Interpretation 61 (3):284-296.
    Both John and Paul ground friendship in love, yet their conceptions differ in important ways. This article provides a brief discussion and comparison of their two understandings and concludes with a treatment of Paul's use of friendship language in Philippians.
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  23.  5
    Beáta Tóth (2013). Love Between Embodiment and Spirituality: Jean‐Luc Marion and John Paul II on Erotic Love. Modern Theology 29 (1):18-47.
    While theological discourse on love traditionally bifurcates between love as a body‐bound passion and its superior and disembodied spiritual counterpart, a growing number of accounts have recently challenged the traditional division arguing for the fundamental unity of the phenomenon of love. Could such a dichotomy be overcome if one reversed the conventional hierarchy between bodily erotic and intellectual agapeic love and made erotic love between man and woman the fundamental paradigm of all kinds of loves? Could the reversal recuperate the (...)
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  24.  16
    Peter L. P. Simpson (2011). Transcending Justice: Pope John Paul II and Just War. Journal of Religious Ethics 39 (2):286-298.
    Pope John Paul II's opposition to the Iraq War was not that it failed to meet the conditions of Just War Theory. Indeed, we cannot tell from what he publicly said whether he thought it met those conditions or not, for he would have opposed it in any case. His thinking was rather that even just and necessary wars always come, as it were, too late, and are never able to solve the problems that made wars just and necessary. He (...)
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  25.  21
    J. F. Crosby (1996). The Teaching of John Paul II on the Christian Meaning of Suffering. Christian Bioethics 2 (2):154-171.
    Taking John Paul II's teaching on the Christian meaning of suffering as my main source for a Catholic perspective on suffering, I show how seriously he takes the reality of suffering, and how seriously he takes the question as to the meaning of suffering. I proceed to explore his many-sided teaching on the way in which sin is and is not involved in the meaning of suffering, giving particular attention to his teaching on social dimensions of sin and suffering that (...)
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  26.  8
    Francis Michael Walsh (2009). The Moral Theology of John Paul II: A Response to Charles E. Curran. Heythrop Journal 53 (5):787-805.
    Over a long career of teaching and writing in the area of moral theology Charles E. Curran has experienced large areas of agreement with John Paul II on issues of social justice even while in other areas of personal and sexual issues the two are in serious disagreement. This phenomenon of agreement/disagreement has suggested to Curran that the pope is guilty of using a double methodology in his moral theological writing. Curran's book, The Moral Theology of Pope John Paul II, (...)
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  27.  12
    Dariusz Góra-Szopiński (2013). Universalizing the Polish Pope. Arkadiusz Modrzejewski's Attempt to Describe the World Order According to John Paul II. Dialogue and Universalism 19 (11/12):125-132.
    Among contemporary authors whose philosophical and social thought can be regarded as universalistic, Karol Wojtyła (1920–2005), who became the Pope John Paul II(1978–2005), seems to hold a particular place. An attempt to present the thought of Karol Wojtyła/John Paul II in universalistic categories has been recently made by thePolish philosopher and political scientist Arkadiusz Modrzejewski. The article discusses the advantages and drawbacks of his proposition.
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  28.  9
    Eugeniusz Górski (2006). John Paul II's Idea of Universalism. Dialogue and Universalism 16 (11/12):7-34.
    In the history of human thought, various writers have called their philosophies universal, universalistic or simply “universalism”. Almost every philosophical or scientific theory claims to be of universal importance, to be a generalization and universality, but relatively few have believed that the term “universalism” to be the only adequate, and therefore only viable, description of their own thought system or newly constructed theory. Efforts to construct, develop or reconstruct a theory, viewpoint, vision or universalistic attitude—or merely to reinforce universalistic postulates—have (...)
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  29.  12
    Wacław Hryniewicz (2007). “But the Problem Remains”. John Paul II and the Universalism of the Hope for Salvation. Dialogue and Universalism 17 (7-8):81-105.
    This article shows that Christianity in its perception of eschatological events has early on given up the concept of therapeutic and corrective punishment, turning to the idea of vindictive and retributive punishment. Similarly to other Churches, the Roman Catholic Church in its teachings does not officially support the hope for universal salvation. Pope John Paul II developed his eschatological thinking in a careful way; he did not close the way to further search. The Pope reminded that former councils discarded the (...)
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  30.  7
    S. J. Avery Cardinal Dulles (2008). The Metaphysical Realism of Pope John Paul II. International Philosophical Quarterly 48 (1):99-106.
    Karol Wojtyła (Pope John Paul II) found phenomenology very helpful for the analysis of concrete human experience and for overcoming the ethical formalism ofKant. Phenomenology, he believed, could also enrich classical Thomism by exploring the lived experience of freedom, interiority, and self-governance. But phenomenology, in his opinion, needed to be supplemented by metaphysics in order to ground experiences such as the sense of duty in the real order. He criticized much modern philosophy for abandoning metaphysics and thus neglecting the sapiential (...)
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  31.  5
    Dariusz Góra-Szopinski (2009). Review Universalizing the Polish Pope. Arkadiusz Modrzejewski's Attempt to Describe the World Order According to John Paul II. Dialogue and Universalism 19 (11):125.
    Among contemporary authors whose philosophical and social thought can be regarded as universalistic, Karol Wojtyła (1920–2005), who became the Pope John Paul II(1978–2005), seems to hold a particular place. An attempt to present the thought of Karol Wojtyła/John Paul II in universalistic categories has been recently made by thePolish philosopher and political scientist Arkadiusz Modrzejewski. The article discusses the advantages and drawbacks of his proposition.
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  32.  18
    Elizabeth Salas (2010). Person and Gift According to Karol Wojtyła/John Paul II. American Catholic Philosophical Quarterly 84 (1):99-124.
    This paper examines the meaning of what Karol Wojtyła/John Paul II calls “The Law of the Gift,” namely, “Man, who is the only creature on earth which God willed for itself, can fully find himself only through a sincere gift of himself.” After explaining what it means to be “willed for itself,” I consider how “finding oneself only through a gift of self ” is justified. I then argue that in his theory of self-gift,Wojtyła/John Paul II espouses an “embodied” altruism. (...)
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  33.  15
    Avery Cardinal Dulles (2008). The Metaphysical Realism of Pope John Paul II. International Philosophical Quarterly 48 (1):99-106.
    Karol Wojtyła (Pope John Paul II) found phenomenology very helpful for the analysis of concrete human experience and for overcoming the ethical formalism ofKant. Phenomenology, he believed, could also enrich classical Thomism by exploring the lived experience of freedom, interiority, and self-governance. But phenomenology, in his opinion, needed to be supplemented by metaphysics in order to ground experiences such as the sense of duty in the real order. He criticized much modern philosophy for abandoning metaphysics and thus neglecting the sapiential (...)
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  34.  16
    E. L. Bedford (2011). Of Food and Water and the Obligation to Provide: John Paul II and Christian Anthropology. Christian Bioethics 17 (2):105-122.
    Some hold that the revision to directive 58 of the Ethical and Religious Directives for Catholic Health Care Services—which sought to incorporate the language of Pope John Paul II’s 2004 statement regarding the obligation to provide patients in a persistent vegetative state—represents a threat to patient’s end-of-life decisions. I argue this position is unfounded. The revision to the directive, and the statements that inspired this linguistic modification, do not represent a substantive change in the Church’s teaching. I support this position (...)
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  35.  15
    D. S. Jeffreys (2001). Euthanasia and John Paul II's "Silent Language of Profound Sharing of Affection:" Why Christians Should Care About Peter Singer. Christian Bioethics 7 (3):359-378.
    Peter Singer's recent appointment to Princeton University created considerable controversy, most of it focused on his proposal for active euthanasia of disabled infants. Singer articulates utilitarian ideas that often appear in public discussions of euthanasia. Drawing on Pope John Paul II's work on ethics and suffering, I argue that Singer's utilitarian theory of value is impoverished. After introducing the Pope's ethic based on the imago dei, I discuss love as self-gift. I show how this concept supports a theory of value (...)
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  36.  5
    Janusz Kuczyński & Maciej Bańkowski (2013). The Universalism of John Paul II—The Universalism of Leszek Kołakowski. Afterword. Dialogue and Universalism 20 (7/8):131-144.
    I. THE ORIGINS OF THE COMPLEMENTARITY CONCEPT IN SECULAR AND RELIGIOUS UNIVERSALISMa) Keywords, categoriesb) G. McLean: the emergence of philosophical and social complementarity from the Polish dialogue and Solidarityc) Secularity open to all human dimensions including the sacral (the structure of religious values approved not ontologically but on the ethical and cultural plane)d) The Catholicism of John Paul from Cracow and Rome as realistic global and dialogue-based universalisme) Laborem Exercens—source of modern universalismf) “John Paul II’s ‘Labour Manifesto’ and universal society (...)
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  37.  4
    Arthur F. McGovern (1983). Pope John Paul II on “Human Work”. Telos: Critical Theory of the Contemporary 1983 (58):215-218.
    Pope John Paul II promulgated his first major social encyclical, Laborem Exercens (“On Human Work”), in September 1981. The encyclical, evoked many favorable reactions, even from Marxists. One such writer even argued that on social issues at least, John Paul II stands as “a sturdy and reliable ally.” The Pope often speaks in categories more familiar to Marxists than to Catholics. Another commentator even indicated doubts whether U.S. Catholics realize the importance of the encyclical because “The pope's concerns are the (...)
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  38.  8
    Uzochukwu Jude Njoku (2007). Discourse on the Foundations of Solidarity in the Social Encyclicals of John Paul II. Ethical Perspectives 14 (1):79-97.
    This essay elucidates the theological and philosophical backgrounds of the ethics of solidarity in the thoughts of Pope John Paul II and expounds the basic hermeneutical conditions for its reappraisal in social ethics and contemporary debates. While it does not principally concern itself with defining solidarity , the question of its meaning is not completely ignored.This paper contributes to a better historico-critical understanding of the thoughts of John Paul II and an evaluation of his input to the development of Catholic (...)
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  39.  5
    J. White (2012). John Paul II's Interpretation of 1 Corinthians 9:24-27: A Paradigm for a Christian Ethic of Sport. Studies in Christian Ethics 25 (1):73-88.
    John Paul II proposes that 1 Cor. 9:24-27 includes sport among the human values and offers a paradigm to recognise ‘the fundamental validity of sport, considering it not just as a term of comparison to illustrate higher ethical and aesthetic ideal, but also in its intrinsic reality as a factor in the formation of man as a part of his culture and his civilization’. In this paper, I intend to follow John Paul II’s interpretation and moral reasoning in order to (...)
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  40.  2
    Raymond Dennehy (2006). Liberal Democracy as a Culture of Death: Why John Paul II Was Right. Telos: Critical Theory of the Contemporary 2006 (134):31-63.
    Pope John Paul II's encyclical The Gospel of Life is the locus classicus for the claim that a culture of death is enshrouding the modern world. His identification and critique of what he calls the “culture of death” directly challenge liberal democracy, particularly on its separation of freedom from truth. This essay will focus on that challenge. The first part offers an analytic introduction to the term “culture of death,” the second part unfolds the late pope's argument, and the third (...)
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  41.  3
    L. P. Hemming (2008). John Paul II's Call for a Renewed Theology of Being: Just What Did He Mean, and How Can We Respond? Studies in Christian Ethics 21 (2):194-218.
    In this article I explore the contemporary relationship of theology to philosophy through the call for a `renewed philosophy of being' by Pope John Paul II. I argue that in fact three understandings of being appear in this call: the first, phenomenological, appears as the bringing to description of the situation of contemporary nihilism, exemplified by Nietzsche both in his published works and his Nachlaß; the second, metaphysical, can be understood as the moralistic voice taken up by contemporary theologians in (...)
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  42.  1
    John Paul I. I. Pope (2000). Address of John Paul II to the 18th International Congress of the Transplantation Society. Medicinska Etika a Bioetika: Casopis Ustavu Medicinskej Etiky a Bioetiky= Medical Ethics and Bioethics: Journal of the Institute of Medical Ethics and Bioethics 8 (1-2):12-14.
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  43. Edward Barrett (2010). Persons and Liberal Democracy: The Ethical and Political Thought of Karol Wojtyla/John Paul Ii. Lexington Books.
    Moving from an historical analysis of the Catholic Church's gradual endorsement of liberal democracy to an explication of the ethical and political thought of Karol Wojtyla/John Paul II, Persons and Liberal Democracy concisely explains the relatively recent shift in the Church's political theory and, in the process, defends what could be deemed a non-statist form of welfare liberalism. This book offers a systematic account of John Paul's philosophical and theological ethics and their relationship to the key elements of his political (...)
     
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  44. Eduardo J. Echeverria (2004). Once Again, John Paul II's Fides Et Ratio. Philosophia Reformata 69 (1):38-52.
    Roy Clouser’s reply to my article on John Paul II’s 1998 encyclical Fides et Ratio is learned, engaging, clear--and, respectfully put, full of errors on many points regarding John Paul’s understanding of faith and reason.1 On this matter, he attacks a straw man. Indeed, at times I wondered whether Clouser and I had read the same encyclical. Despite this, however, let me underscore my genuine appreciation of Clouser for pressing me to be clearer on my view of the encyclical’s position (...)
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  45. I. I. John Paul (2005). Address of John Paul II of the Participants of the 19th International Conference of the Pontifical Council for Health Pastoral Care, Friday, 12 November, 2004. [REVIEW] National Catholic Bioethics Quarterly 5 (1).
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  46. Danielle M. Peters (2009). Ecce Educatrix Tua: The Role of the Blessed Virgin Mary for a Pedagogy of Holiness in the Thought of John Paul Ii and Father Joseph Kentenich. Upa.
    This book discusses the Apostolic Letter Novo millennio ineunte , wherein John Paul II outlined the path the Church should adopt in the third millennium. Peters highlights the Blessed Virgin Mary as educator from the teachings of John Paul II and Father Joseph Kentenich, founder of the Schoenstatt Movement.
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  47. Victor Salas (2009). The Analogical Structure of Self-Giving and Receiving According to John Paul II. Gregorianum 90 (3):473-484.
    The writings of John Paul II are rich in meanings and analogies that enrich our understanding of human person and God. According to the tradition, what is specific to human person is reason, which means the ability to assume responsibility. Nevertheless, such responsibility is paradoxical, because it is only realized in relationship with events that depend on circumstances - which are manifested especially in relationships with others, specifically through love. Now, it is properly the paradox of such personal responsibility that (...)
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  48. Robert Sickels (1990). John Paul Stevens and the Constitution: The Search for Balance. Penn State University Press.
    A good pragmatist's constitutional theory is inseparable from the legal disputes out of which it arises. John Paul Stevens's theory, that of deciding individual cases well instead of applying constitutional principles in the abstract to cases by category, thus lends itself to being studied in its natural, factual habitat—in his own words, case by case. That's what this book does. In Chapter 1 Sickels distills Stevens's thoughts about law and appellate judging from his early writings and his opinions on the (...)
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  49. Iniobong S. Udoidem (1996). Pope John Paul on Inculturation. Upa.
    This work undertakes a philosophical analysis and study of the thought of John Paul II on inculturation and evangelization. It investigates the development of the Pope's thought on inculturation and argues that inculturation is the central theme that unifies the Pope's encyclical.
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  50.  1
    John Paul Ii (1992). Text of an Address Given by Pope John Paul II to the Participants of a Symposium Marking the Centenary of the Death of John Henry Newman. The Chesterton Review 18 (4):608-612.
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