Search results for 'Luther E. Talbert' (try it on Scholar)

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  1. Martin Luther & Ernst Ludwig Enders (1884). Dr. Martin Luther's Briefwechsel, Bearb. Von E.L. Enders.
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  2.  21
    Martin Luther, Desiderius Erasmus, E. Gordon Rupp & Philip S. Watson (eds.) (1969). Luther and Erasmus: Free Will and Salvation. Philadelphia, Westminster Press.
    This volume includes the texts of Erasmus's 1524 diatribe against Luther,De Libero Arbitrio, and Luther's violent counterattack,De Servo Arbitrio.
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  3. E. Luther (1994). Ethik-Unterricht in der Medizin. Erfahrungen aus der Martin-Luther-Universität Halle-Wittenberg (1962-1992). Ethik in der Medizin 6 (2):105-108.
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  4.  7
    Richard J. A. Talbert (1993). Legati Bengt E. Thomasson: Legatus: Beiträge zur römischen Verwaltungsgeschichte. (Skrifter Utgivna av Svenska Institutet i Rom, 8.18.) Pp. 173. Stockholm: Paul Åstroms, 1991. Sw. Kr. 200. [REVIEW] The Classical Review 43 (02):346-347.
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  5.  9
    Richard J. A. Talbert (1986). G. E. F. Chilver with G. B. Townend: A Historical Commentary on Tacitus' Histories IV and V. Pp. Xiii + 110; 1 Map. Oxford: Clarendon Press, 1985. £13.50. [REVIEW] The Classical Review 36 (01):137-138.
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  6.  7
    R. J. A. Talbert (1981). A Commentary on Tacitus, Histories I – II G. E. F. Chilver: A Historical Commentary on Tacitus, Histories I and II. Pp. X + 280; 3 Maps. Oxford: Clarendon Press, 1979. £15. [REVIEW] The Classical Review 31 (01):43-44.
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  7. Arthur B. Luther (1967). W. E. Hocking on Man's Knowledge of God. Philosophy Today 11 (2):131-141.
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  8. Richard J. A. Talbert & G. de Sensi Sestito (1986). La Calabria in eta arcaica e classica: Storia-Economia-Societa. Journal of Hellenic Studies 106:240.
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  9.  2
    E. L. Talbert (1924). On the Mental Level Implied in Primitive Technique. Journal of Philosophy 21 (9):232-235.
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  10.  4
    E. L. Talbert (1917). Book Review:The Social Problem: A Constructive Analysis. Charles A. Ellwood. [REVIEW] Ethics 27 (3):389-.
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  11.  3
    E. L. Talbert (1914). Book Review:Progressivism--And After. William English Walling. [REVIEW] Ethics 25 (1):106-.
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  12.  2
    G. A. Tawney & E. L. Talbert (1922). Democracy and Morals. Journal of Philosophy 19 (6):141-146.
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  13.  1
    Milbrey W. McLaughlin & Joan E. Talbert (2001). Professional Communities and the Work of High School Teaching. University of Chicago Press.
    American high schools have never been under more pressure to reform: student populations are more diverse than ever, resources are limited, and teachers are expected to teach to high standards for all students.
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  14. Franklin Verzelius Newton Painter & Martin Luther (1889). Luther on Education Including a Historical Introduction, and a Translation of the Reformer's Two Most Important Educational Treatises. --. Concordia Publishing House.
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  15. E. L. Talbert (1914). Progressivism--And AfterWilliam English Walling. International Journal of Ethics 25 (1):106-110.
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  16. E. L. Talbert (1917). The Social Problem: A Constructive AnalysisCharles A. Ellwood. International Journal of Ethics 27 (3):389-391.
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  17.  18
    Martin Luther (1957). Martin Luther on the Bondage of the Will. [Westwood, N.J.]Revell.
    Martin Luther, to the venerable D. Erasmus of Rotterdam, wishing Grace and Peace in Christ. hat I have been so long answering your Diatribe on Free-will, ...
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  18. Martin Luther (1957). Martin Luther on the Bondage of the Will: A New Translation of De Servo Arbitrio (1525) Martin Luther's Reply to Erasmus of Rotterdam. J. Clarke.
  19. D. E. Smith (1928). "D'Ooge", M. L., Robbins, F. E., Karpinski, L. C., Nicomachus of Gerasa, Introduction to Arithmetic. Translated Into English by Martin Luther D'Ooge, With Studies in Greek Arithmetic by Frank Eggleston Robbins and Louis Charles Karpinski. [REVIEW] Classical World: A Quarterly Journal on Antiquity 22:22-24.
     
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  20.  25
    Kevin T. Miles (1996). Martin Luther King's Debt to W.E.B. DuBois' Debt to Hegel. The Owl of Minerva 27 (2):227-230.
  21.  2
    Charles L. Cortright (2013). C.P.E. Springer Luther's Aesop. Pp. Xiv + 249. Kirksville, Missouri: Truman State University Press, 2011. Paper, US$39.95. ISBN: 978-1-61248-000-8. [REVIEW] The Classical Review 63 (1):265-266.
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  22.  8
    Paul Brazier (2008). I Am the Lord Your God: Christian Reflections on the ten Commandments. Edited by Carl E. Braaten and Christopher R. Seitzreading the Sermon on the Mount: Character Formation and Decision Making in Matthew 5–7. By Charles H. Talbert. [REVIEW] Heythrop Journal 49 (3):485–486.
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  23. Brenda Cross, Ulrich Simon & Geoffrey Nuttall (1973). Roland Bainton. Erasmus of Christendom. Pp. 400. 80p.Gerhard Ebeling. Luther. Pp. 288. 60p.Hans Kung. Infallible? Pp. 224. 40p.Dietrich Bonhoeffer. The Way to Freedom. Ed. E. H. Robinson. Pp. 272. 50p.Karl Barth. Fragments Grave and Gay. Ed. M. Rumscheidt. Pp. 128. 40p. [REVIEW] Religious Studies 9 (4):510.
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  24. Joshua R. Sweeden (2016). Book Review: Rustin E. Brian, Covering Up Luther: How Barth’s Christology Challenged the Deus Absconditus That Haunts Modernity. [REVIEW] Studies in Christian Ethics 29 (2):224-226.
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  25. Charles A. Ellwood (1916). The Social Problem, by E. L. Talbert. [REVIEW] Ethics 27:389.
     
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  26. M. Mangiagalli (1986). Hegel, Luther and Scholasticism, Notes on Some Aspects of Hegelian Exegesis by Denegri, E. Rivista di Filosofia Neo-Scolastica 78 (1):112-126.
     
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  27. J. H. Ed Turner (1957). Starnes, D. T., Renaissance Dictionaries: With E. W. Talbert, Classical Myth and Legend in Renaissance Dictionaries. Classical World: A Quarterly Journal on Antiquity 51:111.
     
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  28. William Walling (1914). English Progressivism-and After, by E. L. Talbert. [REVIEW] Ethics 25:106.
     
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  29.  30
    Martin N. Dreher (2006). Martinho Lutero (1483-1546) e Tomás Müntzer (1489-1525): A justificação teológica da autoridade secular e da revolução política. [REVIEW] Veritas: Revista de Filosofia da PUCRS 51 (3):145-168.
    A Reforma em território alemão possui duas figuras, por vezes próximas entre si, por vezes muito distantes: Lutero e Tomás Müntzer. À medida que foi se envolvendo na vida de seus fiéis, Müntzer foi tomando caminhos próprios, discordando de Lutero que este tomava a “Palavra, em sua realidade objetiva, como constitutiva da Igreja, e afirmando que os verdadeiros fiéis são os que possuem a experiência subjetiva do “Espírito”. Também contra Lutero, que defende a resistência à autoridade, mas em questões seculares (...)
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  30. Gary Dorrien (2015). The New Abolition: W. E. B. Du Bois and the Black Social Gospel. Yale University Press.
    The black social gospel emerged from the trauma of Reconstruction to ask what a “new abolition” would require in American society. It became an important tradition of religious thought and resistance, helping to create an alternative public sphere of excluded voices and providing the intellectual underpinnings of the civil rights movement. This tradition has been seriously overlooked, despite its immense legacy. In this groundbreaking work, Gary Dorrien describes the early history of the black social gospel from its nineteenth-century founding to (...)
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  31. Timothy L. Lake (2004). A Certain Democracy: The Political Philosophies of Martin Luther King Jr. And Cornel West. Dissertation, Bowling Green State University
    This study exposes the democratic theories located within the work of Martin Luther King, Jr. and Cornel West. Special attention is given to their different conceptions of human psychology, Christian identities, and appreciation of Marxist social analysis. A guiding assumption of this work is that the democratic philosophies of King and West provides a bridge between African American theological and philosophical traditions. ;This study presents a close examination of King's and West's corpus, including their public addresses and artistic productions. (...)
     
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  32.  3
    Fabricio Veliq (2015). Graça e livre arbítrio: uma contraposição entre Agostinho e Lutero. Revista de Teologia . Issn 2177-952x 9 (16):180-187.
    The question of grace and free will, based on the Augustinian thought, was and still remains the subject of debate among cotemporary theologians and philosophers, due to the importance of this issue in human affairs. This article aims to clarify the relationship between the thought of St. Augustine and the thought of Luther on the issue of grace and free will. We try to show how Luther, anchored in St. Augustine discussion, proposes a relationship between grace and free (...)
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  33.  5
    Robert E. Birt (ed.) (2012). The Liberatory Thought of Martin Luther King Jr.: Critical Essays on the Philosopher King. Lexington Books.
    This volume examines the philosophical thought of Dr. Martin Luther King, Jr. and is an assessment of King’s contribution to philosophy—especially ethics, social philosophy and philosophy of religion. It also explores the relevance of King’s thoughts as “liberatory discourse”—insurgent thinking aimed at enabling contemporary social justice.
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  34. Robert E. Birt (ed.) (2014). The Liberatory Thought of Martin Luther King Jr.: Critical Essays on the Philosopher King. Lexington Books.
    This volume examines the philosophical thought of Dr. Martin Luther King, Jr. and is an assessment of King’s contribution to philosophy—especially ethics, social philosophy and philosophy of religion. It also explores the relevance of King’s thoughts as “liberatory discourse”—insurgent thinking aimed at enabling contemporary social justice.
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  35. Enrico Pasini (2008). Dubbio E Scetticismo in Erasmo da Rotterdam. In Enrico Pasini & Pietro B. Rossi (eds.), Erasmo da Rotterdam E la Cultura Europea. Erasmus of Rotterdam and European Culture. Sismel - Edizioni Del Galluzzo 199-250.
    Popkin set Erasmus as the beginner of modern skepticism, and made of him an apologetic sort of sceptic, that uses doubt to make acceptable the tradition and authority of the church. The pivotal moment is the debate concerning free will. Luther is particularly upset by Erasmus’ professions of skepticism in his De libero arbitrio, although it was meant by him as an appeal to moderation: the key to Erasmus’ skepticism isn’t religious incredulity, but putting doubt to good use, in (...)
     
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  36.  4
    Warren E. Steinkraus (1973). Martin Luther King's Personalism and Non-Violence. Journal of the History of Ideas 34 (1):97.
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  37.  5
    Claus-E. Bärsch (1996). Luther und seine klassischen Erben. Zeitschrift für Religions- Und Geistesgeschichte 48 (1):85-87.
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  38.  5
    Jürgen Stolzenberg (2005). Ansprache zum Neujahrskonzert am 14. Januar 2005 in der Aula der Martin-Luther Universität Halle-Wittenberg. Kant-Studien 96 (3):400-402.
    […] Im Jahre 2004 jährte sich das Todesjahr Immanuel Kants zum 200. Mal. Aus diesem Anlass fanden in aller Welt Symposien, Tagungen und Kongresse zur Philosophie Kants und ihrer Bedeutung für unsere Gegenwart statt. Es erschien auch eine neue, viel beachtete Biographie von Manfred Kühn. Nicht Hegel, nicht Nietzsche, nicht Heidegger und auch nicht Wittgenstein – Immanuel Kant, so scheint es, ist am Beginn des 21. Jahrhunderts zum Philosophen der Welt geworden. In einer Zeit, in der die ideologischen Konfrontationen zwischen (...)
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  39.  4
    Alister E. McGrath (1992). Denis R. Janz, Luther on Thomas Aquinas: The Angelic Doctor in the Thought of the Reformer.(Veröffentlichungen des Instituts Für Europäische Geschichte Mainz, 140; Abteilung Für Abendländische Religionsgeschichte.) Stuttgart: Franz Steiner, 1989. Pp. Xi, 124. DM 38. [REVIEW] Speculum 67 (2):430-431.
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  40.  5
    Warren E. Steinkraus (1976). Martin Luther King's Contributions to Personalism. Idealistic Studies 6 (1):20-32.
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  41. Sydney E. Ahlstrom (1954). Reformation Writings of Martin Luther, Translated with Introduction and Notes From the Definitive Weimar EditionMartin Luther Bertham Lee Woolf. Speculum 29 (2, Part 1):333-334.
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  42. James E. Biechler (1970). Gabriel Biel on Liberum Arbitrium: Prelude to Luther's De Servo Arbitrio. The Thomist 34 (1):114-127.
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  43. D. Luther Evans (1963). Albert E. Avey 1886-1963. Proceedings and Addresses of the American Philosophical Association 37:119 -.
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  44. Maurice Finocchiaro (2002). Saggi Galileiani: Atomi, Immagini E Ideologia. [REVIEW] Isis: A Journal of the History of Science 93:116-116.
    In 1635 a Latin translation was published of Galileo's Dialogue on the Two Chief World Systems , which had occasioned his condemnation by the Inquisition in 1633. The Latin translation bore the title Systema Cosmicum. It had been organized by Elia Diodati , a Protestant of Italian origin born in Geneva and living in Paris, where he was a Parliament lawyer. Diodati, a confidante of Galileo, had gone into action after receiving a letter that may be regarded as Galileo's intellectual (...)
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  45. Alister E. McGrath (1992). Luther on Thomas Aquinas: The Angelic Doctor in the Thought of the Reformer.Denis R. Janz. Speculum 67 (2):430-431.
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  46. Salvador Pie-Ninot (2003). Vangelo e dottrine: Unicità della Parola e pluralità dei linguaggi. Gregorianum 84 (2):265-294.
    The first part is about the Gospel and unicity of the Word and examines the use of expression Gospel in DV as a synonym of the Christian Revelation. Particular attention is given to the formula viva vox Evangelii - from Y. Congar - as a parallel of lebendig Wort und eine Stimme in Luther . The second part is about the Doctrine and the plurality of languages and begins with the Church as believing in the Gospel; it develops four (...)
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  47. E. L. Saak (2014). Augustine of Hippo and Martin Luther on Original Sin and Justification of the Sinner. By Jairzinho Lopes Pereira. Augustinian Studies 45 (2):340-347.
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  48. Elias Wolff (2014). Reformas na igreja: chegou a vez do catolicismo? Uma aproximação dos 50 anos do Vaticano II e os 500 anos da reforma luterana, no contexto do pontificado do papa Francisco. [REVIEW] Horizonte 12 (34):534-567.
    In the history of Christianity, the term "reform" is commonly used to identify the movement of change in the church started by Martin Luther in the sixteenth century, and the churches that emerged from that movement. However, this concept also designates other realities since the aspiration for reforms in church is present throughout its history. In ecclesiology, the term "reform" indicates the different initiatives for change that focus in doctrine, structures, spiritualities and pastoral projects of the church. It does (...)
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  49.  3
    Kipton E. Jensen (forthcoming). Pedagogical Personalism at Morehouse College. Studies in Philosophy and Education:1-19.
    This essay describes a visionary philosophy of education at Morehouse College. The educational process at Morehouse, construed here as a form of pedagogical personalism, is personified in three luminaries of Morehouse College: Benjamin Elijah Mays, Howard Washington Thurman, and Martin Luther King. The educational process at Morehouse should be interpreted as an ambivalent response to segregation and discrimination in Jim Crow America. Like all black institutions in the South, Morehouse was subject to racist constraints; Morehouse was created and existed (...)
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  50.  8
    George Barmpalias & Andrew E. M. Lewis (2006). A C.E. Real That Cannot Be SW-Computed by Any Ω Number. Notre Dame Journal of Formal Logic 47 (2):197-209.
    The strong weak truth table (sw) reducibility was suggested by Downey, Hirschfeldt, and LaForte as a measure of relative randomness, alternative to the Solovay reducibility. It also occurs naturally in proofs in classical computability theory as well as in the recent work of Soare, Nabutovsky, and Weinberger on applications of computability to differential geometry. We study the sw-degrees of c.e. reals and construct a c.e. real which has no random c.e. real (i.e., Ω number) sw-above it.
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