Search results for 'Mari Rapela Heidt' (try it on Scholar)

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  1. Mari Rapela Heidt (2010). Moral Traditions: An Introduction to World Religious Ethics. Anselm Academic.score: 870.0
    Ethics, morality, and the study of religious ethics -- Ethics in the Hindu tradition -- Ethics and the Buddha -- The Jewish moral tradition -- Ethics in the Christian tradition -- Islam and Muslim moral ethics -- The Chinese moral tradition -- Additional moral traditions.
     
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  2. Sylvie Mouysset & Danielle Rives (2011). Bon fils, bon mari et bon père ? Antoine-Jean Solier par lui-même (1760-1836). Clio 2:137-152.score: 18.0
    La vie d’Antoine-Jean Solier, protestant rouergat établi à Marseille comme négociant à la fin du xviiie siècle, a été scandée par l’écriture. Au fil de ses textes autobiographiques se révèle le for privé d’un homme pourtant peu enclin aux confidences. Le fils, le frère, le mari et le père s’expriment sous sa plume au gré des circonstances, esquissant le portrait complexe d’un être à la charnière de deux époques et de deux sensibilités. Porteur d’une tradition familiale construite sur de (...)
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  3. Andrew Altman (1995). Book Review:Words That Wound: Critical Race Theory, Assaultive Speech, and the First Amendment. Mari J. Matsuda. [REVIEW] Ethics 106 (1):211-.score: 15.0
  4. Ken Dowden (1991). Britt-Mari Näsström: The Abhorrence of Love: Studies in Rituals and Mystic Aspects in Catullus' Poem of Attis. (Acta Universitatis Upsaliensis, Uppsala Women's Studies, A. Women in Religion, 3.) Pp.98. Uppsala: University of Uppsala, 1989 (Distributed By: Almqvist & Wiksell). Paper, S.Kr. 107. [REVIEW] The Classical Review 41 (02):501-502.score: 15.0
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  5. Maria Pretzler (2001). Federico Borca: Terra mari cincta. Insularità e cultura romana . Pp. 217. Rome: Carocci Editore, 2000. Paper, L. 27,000. ISBN: 88-430-1500-. [REVIEW] The Classical Review 51 (2):436.score: 15.0
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  6. P. G. Walsh (1989). Ann-Mari Jönsson: Johannes Messenius, Chronologia Sanctae Birgittae, a Critical Edition with Introduction and Commentary. Pp. 335. Lund: Department of Classical Studies, University of Lund, 1988. Paper. [REVIEW] The Classical Review 39 (02):424-.score: 15.0
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  7. Geoff Boucher (2012). Book Review: Mari Ruti, a World of Fragile Things: Psychoanalysis and the Art of Living. [REVIEW] Critical Horizons 11 (2):315-321.score: 15.0
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  8. Hermann Goltz (2005). Leena Mari Peltooma, The Image of the Virgin Mary in the Akathistos Hymn. Byzantinische Zeitschrift 97 (2):615-621.score: 15.0
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  9. André Haquin (2006). Une prière eucharistique valide, sans paroles de consécration?: L'Anaphore syrienne d'Addaï et Mari. Revue Théologique de Louvain 37 (4):532-544.score: 15.0
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  10. R. N. Swanson (2007). Anchorites, Wombs and Tombs: Intersections of Gender and Enclosure in the Middle Ages. Edited by Liz Herbert McAvoy and Mari Hughes-Edwards. Heythrop Journal 48 (2):292–293.score: 15.0
  11. Marcus Schulzke (2010). Mari Ruti , Reinventing the Soul: Posthumanist Theory and Psychic Life (New York: Other Press, 2006), ISBN: 978-1590511237. [REVIEW] Foucault Studies 9:225-227.score: 15.0
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  12. Howard Caygill (2011). Michele Mari, Rosso Floyd. Radical Philosophy 165:42.score: 15.0
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  13. O. García de la Fuente (1969). Prophetie in Mari Und Israel. Augustinianum 9 (3).score: 15.0
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  14. O. García de la Fuente (1969). Prophetie in Mari und Israel. Augustinianum 9 (3):555-556.score: 15.0
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  15. Martine Lapied (2011). Anne Verjus, Le bon mari. Une histoire politique des hommes et des femmes à l'époque révolutionnaire. Clio 2:290-292.score: 15.0
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  16. Pierre Raymond (1978). Les « interdictions philosophiques » (Avant-propos à un ouvrage sur Popper, rédigé en collaboration avec Enrique Éduardo Mari). Philosophiques 5 (1):181-188.score: 15.0
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  17. Marcus Schulzke (2010). Mari Ruti , A World of Fragile Things: Psychoanalysis and the Art of Living (Albany, NY: State University of New York Press, 2009), ISBN: 971-438427164. [REVIEW] Foucault Studies 10:186-189.score: 15.0
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  18. David Sigler (2013). Mari Ruti , The Summons of Love (New York: Columbia University Press, 2011), ISBN: 978-0-231-15816-9. Foucault Studies 15:195-198.score: 15.0
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  19. Guy Vanhoomissen (2005). Une Messe sans paroles de consécration? A propos de la validité de l'Anaphore d'Addaï et Mari. Nouvelle Revue Théologique 127 (1).score: 15.0
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  20. Lara Farina (2014). Mari Hughes-Edwards, Reading Medieval Anchoritism: Ideology and Spiritual Practices. Cardiff: University of Wales Press, 2012. Paper. Pp. Xiv, 190; Tables. $40. ISBN: 9780708325056. [REVIEW] Speculum 89 (1):208-210.score: 10.0
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  21. Aleksandar Čarapić (2006). Andrea E. Tyler, Mari Takada, Yiyoung Kim, and Diana Marinova (Eds), Language in Use: Cognitive and Discourse Perspective on Language and Language Learning. [REVIEW] Pragmatics and Cognition 14 (3):597-601.score: 10.0
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  22. Susan Clayton (1999). L'habit ferait-il le mari ? L'exemple d'un female husband, James Allen (1787-1829). Clio 10.score: 10.0
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  23. Robert Guiette (1941). Note sur le fabliau du « Mari Confesseur ». Revue Belge de Philologie Et D'Histoire 20 (1):117-126.score: 10.0
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  24. On Identity Politics (2006). Mari Matsuda. In Elizabeth Hackett & Sally Anne Haslanger (eds.), Theorizing Feminisms: A Reader. Oxford University Press.score: 10.0
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  25. Chantal Vléï-Yoroba (2003). Sylvie FAINZANG, Odile JOURNET, La Femme de mon mari. Anthropologie du mariage polygamique en Afrique et en France, Paris, l'Harmattan, 1988, 173 p. [REVIEW] Clio 6.score: 10.0
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  26. Jean C. Wilson (2005). Thomas Kren and Scot McKendrick, Illuminating the Renaissance: The Triumph of Flemish Manuscript Painting in Europe. With Contributions by Maryan W. Ainsworth, Mari-Tere Alvarez, Brigitte Dekeyzer, Richard Gay, Elizabeth Morrison, and Catherine Reynolds. Los Angeles: J. Paul Getty Museum, 2003. Pp. Xvi, 575; Color Frontispiece and Many Black-and-White and Color Figures. $125 (Cloth); $55 (Paper). [REVIEW] Speculum 80 (2):611-613.score: 10.0
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  27. Jean Batany (2005). Le «Mari aux Deux Femmes», les Deux Bretagne Et l'Irlande. Iris 29:73-88.score: 10.0
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  28. Ignacio Castillo Franco (2007). RESEÑA De: Penas Ibáñez, Beatriz, López Sáenz, Mari Carmen (Eds.). Interculturalism: Between Identity and Diversity. Berna: Peter Lang, 2006. [REVIEW] Investigaciones Fenomenológicas 5:299-304.score: 10.0
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  29. S. Hameroff (1996). Mari Jibu & Kunio Yasue, Quantum Brain Dynamics and Consciousness. Journal of Consciousness Studies 3:529-530.score: 10.0
     
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  30. Takeshi Hieda (2014). Mari Miura, Welfare Through Work: Conservative Ideas, Partisan Dynamics, and Social Protection in Japan, Ithaca, NY: Cornell University Press, 2012. Japanese Journal of Political Science 15 (3):518-520.score: 10.0
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  31. J. N. Hillgarth (2005). Raimundus Lullus, Opera Latina, 53: Tabula Generalis in Mari in Portu Tunicii in Media Septembris Anno MCCXCIII Incepta Et in Ciuitate Neapolis in Octauis Epiphaniae Anno MCCXCIV Ad Finem Perducta, Ed. Viola Tenge-Wolf. (Corpus Christianorum, Conti-Nuatio Mediaeualis, 181; Raimundi Lulli Opera Latina, 27.) Turnhout: Brepols, 2002. Pp. 204*, 260; Black-and-White Figures.Raimundus Lullus, Opera Latina, 49–52: Liber de Sancta Maria in Monte Pessulano Anno MCCXC Conscriptus, Cui Liber de Passagio Rotnae Anno MCCXCII Compositus Necnon Breuis Notitia Operum Aliorum Incerto Tempore Ac Loco Perfectorum Adnectuntur, Ed. Blanca Garí and Fernando Domínguez Reboiras. (Corpus Christianorum, Continuatio Mediaeualis, 182; Raimundi Lulli Opera Latina, 28.) Turnhout: Brepols, 2003. Pp. Xxiv, 370; 1 Black-and-White Figure. [REVIEW] Speculum 80 (1):266-268.score: 10.0
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  32. J. N. Hillgarth (2005). Raimundus Lullus, Opera Latina, 53: Tabula Generalis in Mari in Portu Tunicii in Media Septembris Anno MCCXCIII Incepta Et in Ciuitate Neapolis in Octauis Epiphaniae Anno MCCXCIV Ad Finem Perducta, Ed. Viola Tenge-Wolf.(Corpus Christianorum, Conti-Nuatio Mediaeualis, 181; Raimundi Lulli Opera Latina, 27.) Turnhout: Brepols, 2002. Pp. 204*, 260; Black-and-White Figures. Raimundus Lullus, Opera Latina, 49–52: Liber de Sancta Maria in Monte Pessulano Anno MCCXC Conscriptus, Cui Liber de Passagio Rotnae ... [REVIEW] Speculum 80 (1):266-268.score: 10.0
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  33. Paul-Emile Langevin (1970). En collaboration, De Mari à Qumrân. L'Ancien Testament. Son milieu. Ses écrits. Ses relectures juives. Hommage à M J. Coppens. Coll. Bibliotheca Ephemeridum Theologicarum Lovaniensium, XXIV (Gembloux, Paris, 1969), 158*-370 pages, (16 X 25 cm), 800 FB. [REVIEW] Laval Théologique et Philosophique 26 (2):203.score: 10.0
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  34. Fabrizio Lelli (2008). L'albero sefirotico di Eliyyà Menahem ben Abba Mari Halfan. Rinascimento 48:271.score: 10.0
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  35. Piotr Michalowski (forthcoming). Third Millennium Contacts: Observations on the Relationships Between Mari and Ebla. Journal of the American Oriental Society.score: 10.0
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  36. Michele Valerie Ronnick (forthcoming). Suave Mari Magno: An Echo of Lucretius in Seneca's Epistle 53. American Journal of Philology.score: 10.0
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  37. G. W. Woolfenden (1994). A. Gelston, The Eucharistic Prayer of Addai and Mari. Oxford: Clarendon Press, 1992. Pp. Xiv, 134. $52. Speculum 69 (3):777-779.score: 10.0
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  38. Jennifer McRobert, Mary Shepherd and the Causal Relation - Part One.score: 8.0
    Mary Shepherd and the Causal Relation - Part One -/- Part One gives context to the life and work of Lady Mary Shepherd. It weaves together the stories of her ancestors, her own stories and the wider social, historical and philosophical context. The aim is to evoke a world from which to mark the emergence of Mary Shepherd, Scotland’s first female philosopher.
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  39. Ruth Abbey (1999). Back to the Future: Marriage as Friendship in the Thought of Mary Wollstonecraft. Hypatia 14 (3):78-95.score: 8.0
    : If liberal theory is to move forward, it must take the political nature of family relations seriously. The beginnings of such a liberalism appear in Mary Wollstonecraft's work. Wollstonecraft's depiction of the family as a fundamentally political institution extends liberal values into the private sphere by promoting the ideal of marriage as friendship. However, while her model of marriage diminishes arbitrary power in family relations, she seems unable to incorporate enduring sexual relations between married partners.
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  40. Maria Rentetzi (2005). The Metaphorical Conception of Scientific Explanation: Rereading Mary Hesse. [REVIEW] Journal for General Philosophy of Science 36 (2):377 - 391.score: 8.0
    In 1997, five decades after the publication of the landmark Hempel-Oppenheim article "Studies in the Logic of Explanation"([1948], 1970) Wesley Salmon published Causality and Explanation, a book that re-addresses the issue of scientific explanation. He provided an overview of the basic approaches to scientific explanation, stressed their weaknesses, and offered novel insights. However, he failed to mention Mary Hesse's approach to the topic and analyze her standpoint. This essay brings front and center Hesse's approach to scientific explanation formulated in the (...)
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  41. Diana Barnes (2012). The Public Life of a Woman of Wit and Quality: Lady Mary Wortley Montagu and the Vogue for Smallpox Inoculation. Feminist Studies 38 (2):330-62.score: 8.0

    During a smallpox epidemic in April 1721, Lady Mary Wortley Montagu asked Dr. Charles Maitland to "engraft" her daughter, thus instigating the first documented inoculation for smallpox (_Variola_ virus) in England. Engrafting, or variolation, was a means of conferring immunity to smallpox by placing pus taken from a smallpox pustule under the skin of an uninfected person to create a local infection. The introduction of infectious viral matter, however, could trigger fullblown smallpox, and the practice was controversial for both this (...)

    Montagu’s pioneering role in the smallpox debate is undoubtedly significant: she instigated the first smallpox inoculation on English soil, and she was largely responsible for making the practice acceptable in elite circles. My interest in this essay is in the nature and significance of Montagu’s reputation as an inoculation pioneer. I will argue that her reputation was based on the particular combination of her social position as a Whig and an aristocratic woman; her interest in progressive and enlightened forms of social, political, and scientific thought; her standing in influential literary circles; and, not least, the force of her own personality. In broad terms, I offer Montagu’s involvement in the smallpox debate as a case study in a new kind of public role becoming available to elite women in the early eighteenth century — a role that caused considerable discomfort among her peers and in the medical community, and one that stimulated a widespread controversy in print publications of the day. (shrink)
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  42. Yves Krumenacker (2010). Marie Durand, une héroïne protestante ? Clio 2:79-98.score: 8.0
    Marie Durand n’est pas très connue en dehors du monde protestant. Elle a passé 38 ans emprisonnée dans la Tour de Constance à Aigues-Mortes parce que son frère était un pasteur clandestin du xviiie siècle. Elle est surtout connue depuis le livre de Benoît en 1884. Mais c’est au début du xxe siècle qu’elle devient une personnification de la résistance pacifique au nom des droits de la conscience et de la tolérance et qu'elle accède à un statut d'héroïne. Cela permet (...)
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  43. Michel Pinault (2006). Marie Curie, une intellectuelle engagée ? Clio 2:211-229.score: 8.0
    Marie Curie, une intellectuelle engagée ? Comment Marie Curie qui est connue pour avoir été une personnalité publique marquante de son temps avant de passer au rang de mythe, considéra-t-elle les questions de la responsabilité sociale des intellectuels ? D’un côté, elle renonce - après examen - à toutes les formes d’engagement collectif et partisan y compris pour des causes qui lui sont chères - le progrès social, la paix, les droits des femmes, l’abolition de la peine de mort -, (...)
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  44. Deborah Cheney (2010). Dr Mary Louisa Gordon (1861–1941): A Feminist Approach in Prison. [REVIEW] Feminist Legal Studies 18 (2):115-136.score: 8.0
    This article discusses the work of Dr Mary Louisa Gordon, who was appointed as the first English Lady Inspector of Prisons in 1908, and remained in post until 1921. Her attitude towards and treatment of women prisoners, as explained in her 1922 book Penal Discipline, stands in sharp contrast to that of her male contemporaries, and the categorisation of her approach as ‘feminist’ is reinforced by her documented connections with the suffragette movement. Yet her feminist and suffragist associations also resulted (...)
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  45. Tovi Bibring (2010). Scènes érotiques, écriture courtoise. La symbolique naturelle dansles Lais de Marie de France. Clio 1:185-196.score: 8.0
    Les Lais de Marie de France présentent un jeu subtil entre l’impossibilité de décrire l’acte charnel et l’utilisation d’un langage travaillé qui y fait allusion suivant les codes de la courtoisie. S’allonger l’un près de l’autre dans un lit, rire, jouer et parler, le pinceau de Marie de France n’ira pas plus loin. Mais l’intensité du désir sexuel sera dénotée par d’autres éléments symboliques appartenant au monde naturel (arbres, plantes, oiseaux). Les amants, captifs d’amours interdites et abandonnés à leurs plaisirs (...)
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  46. Josiane Bru (2001). Nannette Lévesque conteuse et chanteuse du pays des sources de la Loire. Édition établie par Marie-Louise TENÈZE et Georges DELARUE. Paris, Gallimard, 2000. 734 p. [REVIEW] Clio 2:22-22.score: 8.0
    Ce bel et gros volume, qui ouvre aux éditions Gallimard la collection « Le langage des contes », dirigée par Nicole Belmont, est un ouvrage à plusieurs voix. Au premier plan, la double voix de Nannette Lévesque qui conte et chante selon la tradition. Autour d'elle et la portant jusqu'à nous, celle de l'ethnographe, Victor Smith, qui l'a particulièrement écoutée parmi d'autres femmes entendues dans la région de Saint-Étienne entre 1867 et 1876. Les voix enfin de nos contemporains : (...).. (shrink)
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  47. Isabelle Krier (2009). Souvenirs sceptiques de Marie de Gournay dans l'« Égalité des hommes et des femmes ». Clio 1:243-257.score: 8.0
    Cet article étudie l’influence du scepticisme de Montaigne dans l’« Égalité des hommes et des femmes » de Marie de Gournay. Plusieurs points communs entre ces deux auteurs sont analysés : le dépassement du dualisme des sexes dans le cadre d’une critique de l’idée de nature comme hiérarchie ; la condamnation de la présomption de la raison ; un relativisme des sexes, qui contribue à souligner l’iniquité de la domination masculine en Occident.
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  48. Daniel Stoljar & Yujin Nagasawa (2003). Introduction to There's Something About Mary. In Peter Ludlow, Daniel Stoljar & Yujin Nagasawa (eds.), There's Something About Mary.score: 7.0
    Mary is confined to a black-and-white room, is educated through black-and-white books and through lectures relayed on black-and white television. In this way she learns everything there is to know about the physical nature of the world. She knows all the physical facts about us and our environment, in a wide sense of 'physical' which includes everything in completed physics, chemistry, and neurophysiology, and all there is to know about the causal and relational facts consequent upon all this, including of (...)
     
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  49. Mary Midgley (2005). The Essential Mary Midgley. Routledge.score: 7.0
    Feared and admired in equal measure, Mary Midgely has carefully, yet profoundly challenged many of the scientific and moral orthodoxies of the twentieth century. The Essential Mary Midgley collects for the first time the very best of this famous philosopher's work, described by the Financial Times as "commonsense philosophy of the highest order." This anthology includes carefully chosen selections from her best-selling books, including Wickedness, Beast and Man, Science and Poetry and The Myths We Live By . It provides a (...)
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  50. Keith M. Swetz, Mary E. Crowley & T. Dean Maines (2013). What Makes a Catholic Hospital “Catholic” in an Age of Religious-Secular Collaboration? The Case of the Saint Marys Hospital and the Mayo Clinic. HEC Forum 25 (2):95-107.score: 7.0
    Mayo Clinic is recognized as a worldwide leader in innovative, high-quality health care. However, the Catholic mission and ideals from which this organization was formed are not widely recognized or known. From partnership with the Sisters of St. Francis in 1883, through restructuring of the Sponsorship Agreement in 1986 and current advancements, this Catholic mission remains vital today at Saint Marys Hospital. This manuscript explores the evolution and growth of sponsorship at Mayo Clinic, defined as “a collaboration between the Sisters (...)
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