Search results for 'Matthew Dal Santo' (try it on Scholar)

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  1. Kate Cooper & Matthew Dal Santo (2008). Boethius, Gregory the Great and the Christian 'Afterlife' of Classical Dialogue. In Simon Goldhill (ed.), The End of Dialogue in Antiquity. Cambridge University Press.score: 870.0
  2. Arnaldo do Espírito Santo (2002). Imagens do Amor em Santo Agostinho. Humanitas 54:101-116.score: 180.0
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  3. Kate Cooper & Matthew Dal Santo (2008). Boethius, Gregory the Great and the Christian 'Afterlife'of Classical Dialogue. In Simon Goldhill (ed.), The End of Dialogue in Antiquity. Cambridge University Press.score: 87.0
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  4. Matthew Dal Santo (2011). Imperial Power and its Subversion in Eustratius of Constantinople's Life and Martyrdom of Golinduch (C. 602). Byzantion 81:138-176.score: 87.0
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  5. Roberto Festa (2012). “For Unto Every One That Hath Shall Be Given”. Matthew Properties for Incremental Confirmation. Synthese 184 (1):89-100.score: 24.0
    Confirmation of a hypothesis by evidence can be measured by one of the so far known incremental measures of confirmation. As we show, incremental measures can be formally defined as the measures of confirmation satisfying a certain small set of basic conditions. Moreover, several kinds of incremental measure may be characterized on the basis of appropriate structural properties. In particular, we focus on the so-called Matthew properties: we introduce a family of six Matthew properties including the reverse (...) effect; we further prove that incremental measures endowed with reverse Matthew effect are possible; finally, we shortly consider the problem of the plausibility of Matthew properties. (shrink)
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  6. Mika Hietanen (2011). The Gospel of Matthew as a Literary Argument. Argumentation 25 (1):63-86.score: 24.0
    Through an argumentation analysis can one show how it is feasible to view a narrative religious text such as the Gospel of Matthew as a literary argument. The Gospel is not just good news but an elaborate argument for the standpoint that Jesus is the Son of God, the Messiah. It is shown why an argumentation analysis needs to be supplemented with a pragmatic literary analysis in order to describe how the evangelist presents his story so as to reach (...)
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  7. Glenn Branch (2009). Review of William Paley, Natural Theology , Edited with an Introduction and Notes by Matthew D. Eddy and David Knight. [REVIEW] Sophia 48 (1):99-101.score: 24.0
    Matthew D. Eddy and David Knight’s new edition of William Paley’s Natural Theology deserves to become the standard scholarly edition of what is a historically, theologically, and philosophically important work, despite a certain neglect of philosophical issues on the part of the editors.
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  8. Marcelo Barros (2013). COMBLIN, José. O Espírito Santo e a tradição de Jesus. São Paulo: Nhanduti, 2012. Horizonte 11 (32):1666-1669.score: 24.0
    RESENHA: COMBLIN, José. O Espírito Santo e a tradição de Jesus . São Paulo: Nhanduti, 2012.
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  9. João Leonel (2014). Pedro como personagem no evangelho de Mateus: complexidade e inversão (Peter as character in the Gospel of Matthew: complexity and inversion) - DOI: 10.5752/P.2175-5841.2014v12n33p164. [REVIEW] Horizonte 12 (33):164-182.score: 24.0
    Este artigo tematiza o apóstolo Pedro como personagem no evangelho de Mateus. O objetivo é identificar as nuances e transformações do personagem Pedro no evangelho. Para tanto, tomo como ponto de partida a pertença do evangelho ao gênero literário biografia greco-romana, que apresenta Jesus Cristo como protagonista. Os demais personagens são desenvolvidos em relação com ele. O mesmo se dá com o apóstolo Pedro. O texto se desenvolve a partir da teoria narrativa, de modo particular a caracterização de personagens. Identifico, (...)
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  10. Douglas Pinheiro (2010). Maria E o espírito santo. Revista de Teologia (Reveleteo). Issn 2177-952x 4 (6):121-131.score: 21.0
    The relationship between Mary and the Holy Spirit can be appointed in Scriptures passages that supply us enough security to affirm it a different relationship of that others creatures can have with God. This relationship is a model of the integration desired by God with his Church. May be perceived that many of the mentions done at Holy Spirit in the New Testament have Mary like person of the respective context. Being herself a masterpiece of the Holy Spirit she is (...)
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  11. Milton Silva dos Santos (2009). Sexo, gênero e homossexualidade: o que diz o povo-de-santo paulista? Horizonte 6 (12):145-156.score: 19.0
    Resumo "O candomblé aceita o homossexualismo porque é uma religião que não tem pecado. Não interessa se você seja homem, mulher ou gay. Não importa a opção sexual. (...) Você pode ver. É uma religião de homossexuais". É assim que um filho-de-santo responde a uma pergunta sobre a notável presença de homossexuais iniciados na religião dos orixás. Se comparadas a outras denominações hostis e indiferentes às orientações não-heterossexuais, o candomblé e outras devoções afro-brasileiras são, de fato, mais tolerantes à (...)
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  12. Kenneth Boyd (2010). Knowledge in an Uncertain World * by Jeremy Fantl and Matthew McGrath. Analysis 71 (1):189-191.score: 18.0
    A review of Jeremy Fantl and Matthew McGrath's "Knowledge in an Uncertain World.".
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  13. Matthew Boyle (2010). Review of Lucy O'Brien, Matthew Soteriou (Eds.), Mental Actions. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).score: 18.0
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  14. Nancy Vansieleghem & David Kennedy (2011). What is Philosophy for Children, What is Philosophy with Children—After Matthew Lipman? Journal of Philosophy of Education 45 (2):171-182.score: 18.0
    Philosophy for Children arose in the 1970s in the US as an educational programme. This programme, initiated by Matthew Lipman, was devoted to exploring the relationship between the notions ‘philosophy’ and ‘childhood’, with the implicit practical goal of establishing philosophy as a full-fledged ‘content area’ in public schools. Over 40 years, the programme has spread worldwide, and the theory and practice of doing philosophy for or with children and young people appears to be of growing interest in the field (...)
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  15. Jonardon Ganeri (2010). The Study of Indian Epistemology: Questions of Method—a Reply to Matthew Dasti and Stephen H. Phillips. Philosophy East and West 60 (4):541-550.score: 18.0
    I would like to thank the editors of Philosophy East and West for courteously asking me if I would like to respond to Matthew Dasti and Stephen Phillips' very thoughtful remarks about the review I wrote of Phillips' translation and commentary on the pratyakṣa chapter of Gaṅgeśa's Tattvacintāmaṇi, prepared in collaboration with N. S. Ramanuja Tatacharya (Phillips and Tatacharya 2004). Let me begin by reaffirming what I said at the beginning of my review, that the book is "a monumental (...)
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  16. Claudio Viale (2013). Loyalty to Loyalty: Josiah Royce and the Genuine Moral Life by Matthew Foust (Review). Transactions of the Charles S. Peirce Society 49 (1):117-120.score: 18.0
    In Loyalty to Loyalty: Josiah Royce and the Genuine Moral Life, Matthew Foust richly examines the nature of a controversial virtue: loyalty. It is well known that for Royce loyalty was not only a fundamental moral concept but an anthropological one since, in his view, loyalty to a cause allows individuals to become selves, creatures with unity of purpose in life. However, this ground level of loyalty is not the only one existing for him. Simultaneously to a particular cause (...)
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  17. David Bain (2005). Daniel Dennett. Reconciling Science and Our Self-Conception. By Matthew. [REVIEW] Philosophical Quarterly 55 (219):369-371.score: 18.0
    Review of Matthew's Elton's book, *Daniel Dennett: Reconciling Science and Our Self-Conception*.
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  18. Andrew Kania (2010). Review of Matthew Nudds, Casey O'Callaghan (Eds.), Sounds and Perception: New Philosophical Essays. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).score: 18.0
    Review of Matthew Nudds and Casey O'Callaghan (eds.), _Sounds and Perception: New Philosophical Essays_.
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  19. Andrew Torrance (2013). Do You Have the Heart to Come to Faith? A Look at Anti‐Climacus' Reading of Matthew 11.6. Heythrop Journal 54 (5):n/a-n/a.score: 18.0
    In Practice in Christianity, Søren Kierkegaard's pseudonym, Anti-Climacus enters into an extended engagement with Matthew 11.6, ‘Blessed is he who takes no offense at me’. In so doing, he comes to an understanding that ‘the possibility of offense’ characterises the ‘crossroad’ at which one either comes to faith in Christ's revelation or rejects it. Such a choice, as he is well aware, cannot be made from a neutral standpoint, and so he is led to propose that it is ‘the (...)
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  20. Matthew D. Adler (2002). Review of Matthew H. Kramer (Ed.), Rights, Wrongs and Responsibilities. [REVIEW] Notre Dame Philosophical Reviews 2002 (9).score: 18.0
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  21. Michael Strevens (2006). The Role of the Matthew Effect in Science. Studies in History and Philosophy of Science 37 (2):159-170.score: 18.0
    Robert Merton observed that better-known scientists tend to get more credit than less well-known scientists for the same achievements; he called this the Matthew effect. Scientists themselves, even those eminent researchers who enjoy its benefits, regard the effect as a pathology: it results, they believe, in a misallocation of credit. If so, why do scientists continue to bestow credit in the manner described by the effect? This paper advocates an explanation of the effect on which it turns out to (...)
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  22. Mark Kenney (2012). A Source Critical Edition of the Gospels of Matthew and Luke in Greek and English, 2 Vols. [Book Review]. Australasian Catholic Record, The 89 (2):254.score: 18.0
    Kenney, Mark Review(s) of: A source critical edition of the gospels of Matthew and Luke in Greek and English, 2 vols., Christopher J. Monaghan, C.P., Rome: Gregorian and Biblical Press, 2010, pp.378, 45.00.
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  23. Micol Long (2012). L'autografia d'autore Cambiamenti nella realizzazione e nella concezione del libro dal XII secolo all'invenzione della stampa. Doctor Virtualis 11 (11).score: 18.0
    Si ritiene a volte che l'invenzione della stampa abbia innescato il cambiamento nel modo di concepire l'oggetto libro, segnando il passaggio dall'idea medievale a quella moderna. Occorre però tenere presente che esiste un'importante evoluzione interna al medioevo e che l'invenzione della stampa, per quanto fondamentale, è da inserire all'interno di questo processo più ampio, che a partire dal XII secolo circa trasforma l'uso e la funzione stessa della scrittura, rivoluziona il modo di leggere e di conseguenza il libro stesso, sia (...)
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  24. Marshall H. Medoff (2006). Evidence of a Harvard and Chicago Matthew Effect. Journal of Economic Methodology 13 (4):485-506.score: 18.0
    The Matthew Effect refers to the hypothesis that a scientific contribution will receive disproportionate peer recognition whenever there are sharp and distinct differences in prestige within the academic stratification system. This paper empirically examines whether there is an institutional Matthew Effect in economics: does the prestige of an author's economics department influence the visibility or allocation of peer recognition of a scientific contribution? After controlling for author quality, journal quality and article?specific characteristics, the empirical results showed nineteen universities (...)
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  25. Josadaque Martins Silva (2012). A Correlação Entre as Noções de" Vontade" E" Medida" No Diálogo" de Beata Vita" de Santo Agostinho/the Correlation Between the Notions of “Will” and “Measure” in the Dialogue de Beata Vita of Saint Augustine. Cadernos Do Pet Filosofia 3 (5):15-32.score: 18.0
    Resumo: Este artigo pretende analisar a correlação entre as noções de “vontade” e “medida” no diálogo De beata vita de Santo Agostinho, tendo em vista dois motivos: primeiro, porque o tema da felicidade, no De beata vita , não se reduz à identificação de uma realidade que satisfaça o desejo de ser feliz, mas relaciona-se diretamente com o tema da vontade, pois o desejo de felicidade é desejo de um bem imutável (Deus); e segundo, porque o estudo da correlação (...)
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  26. Manoel Luís Cardoso Vasconcellos (2013). O Enigma do Mal: uma leitura do 'De casu diaboli'de Santo Anselmo. Horizonte 11 (32):1551-1570.score: 18.0
    O presente artigo quer investigar o problema do mal na perspectiva de Santo Anselmo, tomando como ponto de partida sua obra "De casu diaboli", onde o tema é abordado, a partir da íntima ligação entre mal e pecado. Ao enfocar o mal na perspectiva da queda diabólica, o Doutor Magnífico intenta mostrar a conexão entre vontade, liberdade e justiça. Sua preocupação é investigar o significado moral da má escolha, realizada por uma criatura racional e puramente espiritual, feita boa e (...)
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  27. Kentwood D. Wells (1973). The Historical Context of Natural Selection: The Case of Patrick Matthew. [REVIEW] Journal of the History of Biology 6 (2):225 - 258.score: 18.0
    It should be evident from the foregoing discussion that one man's natural selection is not necessarily the same as another man's. Why should this be so? How can two theories, which both Matthew and Darwin believed to be nearly identical, be so dissimilar? Apparently, neither Matthew nor Darwin understood the other's theory. Each man's viewpoint was colored by his own intellectual background and philosophical assumptions, and each read these into the other's ideas. The words sounded the same, so (...)
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  28. Marcos Roberto Nunes Costa (forthcoming). Santo agostinho E o “problema dos futuros contingentes”. Archai.score: 18.0
    Um dos problemas recorrentes na História da Filosofia Ocidental é o “problema dos futuros contingentes”, que tem seu início em Aristóteles, mas que atingiria vários pensadores até à Modernidade. Durante esse longo percurso, a problemática foi levantada de diversas formas, dentre essas, na Filosofia Medieval, de cunho cristã, em que o problema aparece de forma implícita nos debates acerca do suposto conflito entre a Providência divina e a liberdade humana. E dentre os pensadores medievais, destaca-se Santo Agostinho, o qual (...)
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  29. Antonio Osuna Fernández-Largo (2004). Asimetrías entre la ley y el derecho en la doctrina de Santo Tomás. Estudios Filosóficos 53 (153):285-312.score: 18.0
    Los tratados de Santo Tomás sobre la ley y sobre el derecho están desarrollados desde metodologías distintas y en un plano epistemológico diverso. No obstante, la tradición tomista con frecuencia los ha mezclado y confundido, desvirtuando su significado y valor doctrinal. Es frecuente que se recurra a la doctrina sobre el mundo de lo jurídico usando su exposición sobre las cuestiones "de iure". Pero no se repara en que dio un significado novedoso al "ius" de los jurisconsultos romanos, al (...)
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  30. Eduardo Mancipe Flechas & Liliana Beatriz Irizar (2008). Ley natural y praxis social virtuosa en Santo Tomás de Aquino. Logos 14:63-72.score: 18.0
    En el presente trabajo, enmarcado dentro de una consideración antropológico-ética de las virtudes sociales, nos proponemos mostrar el desarrollo de Santo Tomás de Aquino en torno al concepto de objeto de una acción, el cual presta a ésta su cualidad moral de ser una virtud o un vicio y la relación existente entre el sentido objetivo del obrar social humano y la ley natural.
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  31. Marco Giunti, Dal Simulazionismo Al Paradigma Galileiano.score: 18.0
    Il lavoro esamina criticamente i presupposti di cinque differenti approcci alla Scienza Cognitiva, (simbolico, connessionista, dinamico, della cognizione incarnata e della vita artificiale) e sostiene che tutti e cinque condividono tacitamente un’ipotesi metodologica molto generale. Tale ipotesi, che propongo di chiamare simulazionismo , postula che i fenomeni cognitivi di un qualunque sistema reale possono essere adeguatamente spiegati sulla base di opportuni modelli di simulazione del sistema stesso. Tuttavia, a causa della loro costituzione, i modelli di simulazione hanno forti limitazioni, sia (...)
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  32. Jack Dean Kingsbury (1975). Form and Message of Matthew. Interpretation 29 (1):13-23.score: 18.0
    While the First Gospel certainly reflects ecclesiological concerns, it is principally the Christology of Matthew that has determined its character.
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  33. Matthew Shadle (2013). Ressourcement Thomism: Sacred Doctrine, the Sacraments, & the Moral Life Ed. By Reinhold Hütter and Matthew Levering. Journal of the Society of Christian Ethics 33 (1):218-219.score: 18.0
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  34. Benedict Thomas Viviano (2010). God in the Gospel According to Matthew. Interpretation 64 (4):341-354.score: 18.0
    The God of biblical revelation is present everywhere in the Gospel according to Matthew, but often in a self-effacing way, receding behind Jesus, Emmanuel, God-with-us. God's presence is veiled by divine passives, hidden behind the reverent circumlocution “heavens.” God's supreme designation is Father. This gospel usually speaks on a horizontal plane of everyday life, where the Transcendent awaits us at every turn as the horizon.
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  35. M. Eugene Boring (2010). Matthew's Narrative Christology: Three Stories. Interpretation 64 (4):356-367.score: 18.0
    Matthew's Christology is theocentric, presenting God's rule as manifest in the life of Jesus as an alternative to the sovereignty and power of this-worldly rulers. This Christology is expressed in the narrative mode. It can be appreciated and appropriated better in the context of the narratives in which contemporary interpreters are embedded.
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  36. Nello Cipriani (2012). La "retractatio" agustiniana, sobre la procesión-generación del Espíritu Santo (trin. 5,13). Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 57 (226):339-347.score: 18.0
    En el artículo se reconstruyen las etapas principales de la reflexión agustiniana sobre la procesión del Espíritu Santo, a partir de la acogida inicial de la concepción de Mario Victorino, que identificaba con la generación aquella procesión, para pasar después a subrayar la sucesiva revisión crítica, señalando las sugerencias externas que lo movieron a profundizar en la cuestión.
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  37. Donald S. Rubenstein (1998). Response to “Dimensions and Classification of Genetic Interventions in the Human Genome” by Matthew D. Bacchetta and Gerd Richter (CQ Vol. 5, No. 3). [REVIEW] Cambridge Quarterly of Healthcare Ethics 7 (01):90-93.score: 18.0
    In responding to our paper (CQ Vol 4., No. 3), Matthew D. Bacchetta and Gerd Richter include several misinterpretations and misrepresentations of our IVONT protocol and structure for ethical debate. We actively invited scrutiny of our IVONT protocol; however, for us to seriously respond to criticisms of our publication, we suggest respectfully that those who critique the article critique the protocol that we proposed. First and foremost, we certainly do not have a regarding mitochondrial genetics.
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  38. Antonio Osuna Fernández-Largo (2003). La felicidad en la filosofía política de Santo Tomás y en el liberalismo. Estudios Filosóficos 52 (151):505-523.score: 18.0
    El bien común como fin absoluto de la persona implica una totalidad de bienes humanos que pueden englobarse bajo la razón de felicidad humana plena. Como el bien común es la razón justificativa de todo uso recto del poder político, de toda motivación de las leyes que rigen un pueblo y de todos los procesos de creación y reparto de bienes económicos, cabe decir que la felicidad humana es término final de todo gobierno, de todo el orden jurídico y del (...)
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  39. Lloyd Gaston (1975). The Messiah of Israel As Teacher of the Gentiles The Setting of Matthew's Christology. Interpretation 29 (1):24-40.score: 18.0
    Simple decency, to say nothing of Matthew's law of love, demands that we allow our neighbors to define themselves rather than to impose a caricature on them ; and to speak today of the utter reprobation of the people of Israel is monstrous and obscene.
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  40. Joel Gracioso (2012). A dimensão teleológica e ordenada do agir humano em Santo Agostinho. Trans/Form/Ação 35 (SPE):11-30.score: 18.0
    A busca da vida feliz e o caminho que nos leva até ela, sempre se colocou como um dos grandes pilares das reflexões de Santo Agostinho. O presente trabalho tem a intenção de apresentar alguns aspectos da ética agostiniana, principalmente a noção de ordo amoris.
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  41. Gianfranco Longo (2013). Dal fiat al consumatum est: L'eucaristico essere Della creazione, rinnovata tra calvario E resurrezione di gesù. Synesis 5 (1).score: 18.0
    Nella sofferenza del Calvario, Gesù dona di nuovo la Creazione di Dio Padre all’uomo proprio salvando quest’ultimo. La Resurrezione di Gesù è il sigillo definitivo che ricompone un vincolo di amore incrinato dal peccato originale permettendo al mondo e all’uomo la rinascita nella gioia di Cristo risorto.
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  42. James P. Martin (1975). The Church in Matthew. Interpretation 29 (1):41-56.score: 18.0
    On the whole, the church of Matthew is characterized more by the portrait of the disciple community provided in the Sermon on the Mount than by charismatic activity itself. Nevertheless, the center for Matthew is neither charismatic action nor ethical concern, but Jesus Christ.
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  43. Josep Rafael Moncho Pascual (2006). La cuestión de la falacia naturalista en Santo Tomás y sus intérpretes contemporáneos. Cuadernos Salmantinos de Filosofía 33:35-64.score: 18.0
    Preferimos la versión humeana de la falacia naturalista. Un principio valorativo supremo refuta la presencia de tal falacia en Santo Tomás. La admiten en él los reduccionistas como (Eltar, Dom Lottin,) O'Connor, Veatch, Mclnerny; Arntz ve en Vázquez su precursor. Dicho reduccionismo se refuta insistiendo en la "razón" y el "fin" como categorías prácticas. Explicamos luego la postura anti-reduccionista de Finnis, Rohnheimer y Kluxen. Pero ellos admiten una mutua influencia entre ética y metafísica. La influencia de la metafísica sobre (...)
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  44. Mauricio Beuchot Puente (2010). El concepto de creación en Santo Tomás y algunos antecedentes suyos. Revista Española de Filosofía Medieval 17:73-80.score: 18.0
    En este trabajo se intenta trazar la línea histórica de doctrinas sobre la creación del mundo desde los griegos hasta Santo Tomás. Él es quien realiza la síntesis de las explicaciones de la creación en los santos padres y en la tradición medieval. Él evita todas las expresiones que se acercaban al panteísmo o emanatismo y logra una exposición ortodoxa muy clara.
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  45. Carlos Frederico Silveira (2012). O comentário ao liber de causis de santo Tomás de aquino tradução do proêmio Das proposições I, II, III, VI, XV, XXI, XXXI E XXXII. Synesis 4 (2).score: 18.0
    O Comentário ao Liber De Causis pertence à última fase das obras de Santo Tomás. Foi escrito, com toda segurança, no primeiro semestre de 1272, em Paris, como testemunha uma cópia parisiense da obra. O De Causis trata das primeiras causas das coisas, que estão constituídas em três ordens, e da distinção e dependência das causas entre si. O texto de Santo Tomás segue passo a passo as proposições em que a obra se divide, que são trinta e (...)
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  46. Robert H. Smith (1992). Matthew's Message for Insiders Charisma and Commandment in a First-Century Community. Interpretation 46 (3):229-239.score: 18.0
    At a time rife with competing views about what it means to be a Christian, Matthew rewrote the story of Jesus to combat militant Christian pneumatics who were fomenting strife in his community and leading God's people astray.
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  47. Francesc Torralba Rosello (forthcoming). Metafisica del ser y de la Vida en Santo Tomas. Revista Espanola de Filosofia Medieval.score: 18.0
    En este trabajo vamos a estudiar el significado del termino "ser" y del termino "vida" en los textos de Santo Tomas de Aquino. Vamos a tratar de descifrar el contenido semantico de estos vocablos y poner de relieve la relacion significativa entre ambos. Que es el ser? Que es la vida? Que vinculo existe entre ser y vida? Que es primero desde el punto de vista ontologico? Que es mas perfecto? Estas son algunas de las cuestiones que planteamos en (...)
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  48. Matthew Arnold (1969). Matthew Arnold and the Education of the New Order: A Selection of Arnold's Writings on Education. London, Cambridge U.P..score: 18.0
     
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  49. Matthew Arnold (1973). Matthew Arnold on Education. Harmondsworth,Penguin Education.score: 18.0
     
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  50. H. Balmer (1975). An Exposition of Matthew 4:1–11. Interpretation 29 (1):57-62.score: 18.0
    The temptation story in Matthew is a kind of warning. . . . If we take this warning seriously, then, we may be able to discern the features of a radically unique Messiah who acts and speaks in contradiction to the normal and the usual, who, therefore, denies in his work the best of human expectations as well as the worst of human characteristics.
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