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
  2. Arnaldo do Espírito Santo (2002). Imagens do Amor em Santo Agostinho. Humanitas 54:101-116.
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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
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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.
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  5.  49
    Roberto Festa (2012). “For Unto Every One That Hath Shall Be Given”. Matthew Properties for Incremental Confirmation. Synthese 184 (1):89-100.
    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.  10
    G. William Barnard (2014). Entheogens in a Religious Context: The Case of the Santo Daime Religious Tradition. Zygon 49 (3):666-684.
    This essay first draws upon the work of William James and others to propose a nonphysicalistic understanding of the relationship between the brain and consciousness in order to articulate a philosophical perspective that can understand entheogenic visionary/mystical experiences as something other than hallucinations. It then focuses on the Santo Daime tradition, a religious movement that began in Brazil in the early part of the twentieth century, to provide an example of the personal and social ramifications of taking an entheogen (...)
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  7.  14
    Russell Friedman (1996). Relations, Emanations, and Henry of Ghent's Use of the Verbum Mentis in Trinitarian Theology: The Background in Thomas Aquinas and Bonaventure. Documenti E Studi Sulla Tradizione Filosofica Medievale 7:131-182.
    Nella teologia trinitaria di Enrico di Gand, e in particolare nell'uso della nozione di verbum mentis, confluiscono ad avviso dell'A. tre diverse tradizioni che vengono rielaborate in un sistema coerente dal maestro agostiniano. La prima, quella cui aderiscono Tommaso e Bonaventura, insiste sul fatto che le persone sono distinte tra loro proprie per mezzo di relazioni opposte. La seconda, rappresentata da Riccardo di san Vittore, che attribuisce la differenza tra le persone al loro diverso modo di emanazione e di origine. (...)
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  8.  21
    Mika Hietanen (2011). The Gospel of Matthew as a Literary Argument. Argumentation 25 (1):63-86.
    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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  9.  24
    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.
    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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  10.  3
    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.
    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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  11.  2
    Marcelo Barros (2013). COMBLIN, José. O Espírito Santo e a tradição de Jesus. São Paulo: Nhanduti, 2012. Horizonte 11 (32):1666-1669.
    RESENHA: COMBLIN, José. O Espírito Santo e a tradição de Jesus . São Paulo: Nhanduti, 2012.
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  12.  7
    Douglas Pinheiro (2010). Maria E o espírito santo. Revista de Teologia (Reveleteo). Issn 2177-952x 4 (6):121-131.
    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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  13.  2
    André Aparecido Monteiro (2015). A plenitude dos tempos e a ação do Espírito Santo na vida. Revista de Teologia . Issn 2177-952x 9 (15):134-143.
    The incarnation of the Word marks the arrival of the fullness of times. The Holy Spirit hovers with Its shadow and power over the Virgin Mary and starts the time of realization, of the promised salvation, the Messiah's arrival. Mary is the figure of the people of Israel that waits the ultimate freedom, promised by God. In it, God mounts his tent among men and relates to the men, bringing him to a new life in the Holy Spirit.
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  14.  2
    William Robbins (1959). The Ethical Idealism of Matthew Arnold a Study of the Nature and Sources of His Moral and Religious Ideas. W. Heinemann.
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  15. Damian Rusek (2015). FILOZOFIA EDUKACJI. METODA MATTHEW LIPMANA PRZECIW POJĘCIU INDOKTRYNACJI. Hybris. Revista de Filosofía (30):132-143.
    MATTHEW LIPMAN’S METHOD AGAINST THE INDOCTRINATION Nowadays, the problem of indoctrination at schools seems to be quite distant and invalid in the sphere of the pedagogical research. It appears that manipulating students and inculcating certain attitudes and beliefs to them may often be conducted unconsciously, which suppresses students’ remarkable capacities such as critical thinking, frank expression of their own opinions and much broader view on the varied subjects at the same time. The method of M. Lipman appears to be (...)
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  16.  40
    Helen Steward (2016). The Mind’s Construction: The Ontology of Mind and Mental Action, by Matthew Soteriou. Mind 125 (498):605-608.
    A review of Matthew Soteriou's 'The Mind's Construction: The Ontology of Mind and Mental Action'.
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  17. Kenneth Boyd (2010). Knowledge in an Uncertain World * by Jeremy Fantl and Matthew McGrath. Analysis 71 (1):189-191.
    A review of Jeremy Fantl and Matthew McGrath's "Knowledge in an Uncertain World.".
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  18.  66
    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.
    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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  19.  45
    Michael Strevens (2006). The Role of the Matthew Effect in Science. Studies in History and Philosophy of Science 37 (2):159-170.
    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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  20.  5
    Matthew Boyle (2011). II—Matthew Boyle: Transparent Self-Knowledge. Aristotelian Society Supplementary Volume 85 (1):223-241.
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  21.  12
    Uwe Steinhoff (2016). Torture and Moral Integrity: A Philosophical Enquiry by Matthew H. Kramer. Kennedy Institute of Ethics Journal 25 (4):1-6.
    The blurb of Matthew Kramer’s book, Torture and Moral Integrity: A Philosophical Enquiry, states that the book “seeks to explain why interrogational and other types of torture are always and everywhere morally wrong.” This might give the prospective reader the impression that the book takes an absolutist stance against torture, but this impression would be misleading. The explanation of the discrepancy between the book’s self-presentation and what it is actually saying lies in the idiosyncratic terminology Kramer employs throughout the (...)
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  22.  9
    Christopher Tollefsen (2013). Response to Robert Koons and Matthew O'Brien's “Objects of Intention. American Catholic Philosophical Quarterly 87 (4):751 - 778.
    Robert Koons and Matthew O’Brien have leveled a number of objections against the New Natural Law account of human action and intention. In this paper, I discuss five areas in which I believe that the Koons-O’Brien criticism of the New Natural Law theory is mistaken, or in which their own view is problematic. I hope to show, inter alia, that the New Natural Law approach is not committed to a number of theses attributed to it by Koons and O’Brien; (...)
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  23.  26
    Andrew Torrance (2014). Do You Have the Heart to Come to Faith? A Look at Anti‐Climacus' Reading of Matthew 11.6. Heythrop Journal 55 (5):860-870.
    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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  24.  1
    Matthew Arnold & James Gribble (1967). Matthew Arnold. Collier-Macmillan Macmillan.
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  25.  77
    Marco Giunti (2005). Dal Simulazionismo al Paradigma Galileiano. In Atti del XIX Congresso Nazionale dell'Associazione Italiana di Psicologia, sez. di Psicologia Sperimentale, Cagliari, 18-20 settembre, 2005. (CD-ROM). Associazione Italiana di Psicologia Sperimentale
    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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  26.  52
    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.
    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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  27.  11
    Ricardo da Costa & Sidney Silveira (2015). “Como Deus É Ciente Em Sua Essência Divina”: A Presciência de Deus Em Santo Tomás de Aquino E No Livro da Contemplação de Ramon Llull. Trans/Form/Ação 38 (2):9-34.
    A proposta deste trabalho é analisar a concepção filosófica depresciência em Santo Tomás de Aquino e Ramon Llull, nas obrasSuma Teológicae O Livro da Contemplação. Para isso, discorremos previamente sobre o conceito deciência, base aristotélica tomista. Por fim, apresentamos a tradução de um extrato doLivro da Contemplação, como base documental para a segunda parte do trabalho. The purpose of this article is to analyze the philosophical conception of prescience in St. Thomas Aquinas in the Summa Theologica and Ramon Llull (...)
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  28.  77
    Matthew Boyle (2010). Review of Lucy O'Brien, Matthew Soteriou (Eds.), Mental Actions. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).
  29.  2
    Robert D. Stolorow (2016). Matthew Ratcliffe: Experiences of Depression: A Study in Phenomenology. Human Studies 39 (2):307-311.
    In this review essay, the author commends Matthew Ratcliffe for his masterful and highly valuable account of the emotional phenomenology of existential change—of shifts in our experience of belonging to a shared world of possibilities—but criticizes him for his commitments to two frameworks that are actually extraneous and inimical to his project and that perpetuate remnants of Cartesian isolated-mind thinking—Husserlian ‘‘pure phenomenology’’ and traditional diagnostic psychiatry. The author contends that Ratcliffe’s devotion to a decontextualizing psychiatric language in particular conceals (...)
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  30.  1
    William Loader (2016). What Light Does Matthew's Use of Mark in Matthew 1-4 Throw on Matthew's Theological Location? Hts Theological Studies 72 (4):1-11.
    This article approaches the issue of Matthew's theological context by examining Matthew's use of Mark, including through redaction and supplementation, in Matthew 1-4. This is undertaken in two parts: Matthew 1-2, which is largely additional material, and Matthew 3-4, followed by a concluding assessment. Issues addressed or alluded to in these chapters frequently find resonance in the remainder of Matthew's gospel and so give important clues about Matthew's concerns and their relevance for understanding (...)
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  31.  1
    Rafael Martins (2016). Autoridade doutrinal de santo Tomás: De 1914 a 1958 – Santiago Ramírez, O.p. Synesis 1 (1):209-237.
    AUTORIDADE DOUTRINAL DE SANTO TOMÁS: DE 1914 A 1958 – SANTIAGO RAMÍREZ, O.P.
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  32.  1
    Carlos Frederico Gurgel Calvet da Silveira & Sergio de Souza Salles (2016). João de santo Tomás, redenção E escatologia. Synesis 1 (1):65-79.
    Que há de novo no pensamento de João como comentador de Santo Tomás de Aquino? Reconhecidamente, sua teoria do signum. Em João de Santo Tomás, a teologia da salvação, calcada em sua teoria filosófica do sinal, mostra um aprofundamento considerável de tal modo que toda a redenção humana pode ser relida pela ótica do sinal. Assim, a encarnação do Verbo, sua atividade taumatúrgica, os sacramentos, e, finalmente, a vida futura são tratados a partir do Verbo-Sinal, ao mesmo tempo (...)
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  33.  1
    Marcos Rohling (2016). A justiça na teoria moral de santo anselmo. Synesis 1 (1):121-145.
    Pretende-se, nesse texto, argumentar sobre a centralidade da justiça na teoria moral de Santo Anselmo. Para tanto, adota-se a seguinte estrutura: em primeiro lugar, falar-se-á da teoria moral de Anselmo e da centralidade da sua teoria da justiça em seu interior; em segundo lugar, dar-se-á tratamento à questão da justiça nos escritos do Monologium e do Proslogium, nos quais fala-se da justiça como atributo de Deus; num terceiro momento, abordar-se-á a questão da justiça, tal como é desenvolvida no De (...)
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  34. David Kennedy (2011). From Outer Space and Across the Street: Matthew Lipman’s Double Vision. Childhood and Philosophy 7:49-74.
    This review of Matthew Lipman’s autobiography, A Life Teaching Thinking, is a reflection on the themes and patterns of his extraordinarily productive career. His book begins with memories of earliest childhood and his preoccupation with the possibility of being able to fly, moves through the years in which his family struggled with the effects of the Great Depression, through his service in the military during World War II, his discovery of the joy and beauty of philosophy, his academic rise (...)
     
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  35.  10
    Hélène Frichot (2015). Matthew Barney's Cremaster Cycle Revisited. Angelaki 20 (1):55-67.
    :It is now well over a decade since the artist Matthew Barney's epic work the Cremaster Cycle was completed. This essay returns to the post-human becomings of man that populate Barney's elaborately cross-referenced, aesthetic pluriverse, in particular addressing how the man-form labours amidst and on his environment-worlds, inclusive of the architectural augmentations that assist in the production of such worlds. Revisiting Barney's Cremaster Cycle now offers the opportunity to ask what becomes of the exclusionary and exhaustive world-making performances of (...)
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  36.  15
    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.
    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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  37.  40
    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.
    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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  38.  14
    João Azevedo Abreu (1996). Sobre o De Magistro, de Santo Agostinho. Trans/Form/Ação 19:211-219.
    This paper is divided in two parts. At first, we show the different roles played by quotations all through Saint Augustin's De Magistro. We compare then the structure in which the text is established to the theory that is developed over there. From such a comparison, we can see that in the mentioned text a theory of language isn't philosophically fundamental and that a dialogue isn't the best way to reach the truth.Este artigo está dividido em duas partes. Primeiro, mostramos (...)
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  39.  2
    Rafael Martins (2016). Autoridade doutrinal de santo Tomás: De 1878 a 1914 – Santiago Ramírez, O.p. Synesis 7 (2):189-222.
    AUTORIDADE DOUTRINAL DE SANTO TOMÁS: DE 1878 A 1914 – SANTIAGO RAMÍREZ, O.P.
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  40. Mauricio Beuchot (2010). El concepto de creación en Santo Tomás y algunos antecedentes suyos. Revista Española de Filosofía Medieval 17:73-80.
    En este trabajo se intenta trazar la línea histórica de doctrinas sobre la creación del mundo desde losgriegos hasta Santo Tomás. Él es quien realiza la síntesis de las explicaciones de la creación en los santospadres y en la tradición medieval. Él evita todas las expresiones que se acercaban al panteísmo o emanatismoy logra una exposición ortodoxa muy clara.In this work is intended to draw the historical line of the doctrines of the creation from the Greeksunto Saint Thomas. He (...)
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  41.  6
    Matthew Kieran (1997). Aesthetic Value: Beauty, Ugliness and Incoherence: Matthew Kieran. Philosophy 72 (281):383-399.
    From Plato through Aquinas to Kant and beyond beauty has traditionally been considered the paradigmatic aesthetic quality. Thus, quite naturally following Socrates' strategy in The Meno, we are tempted to generalize from our analysis of the nature and value of beauty, a particular aesthetic value, to an account of aesthetic value generally. When we look at that which is beautiful, the object gives rise to a certain kind of pleasure within us. Thus aesthetic value is characterized in terms of that (...)
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  42.  9
    F. Scott Spencer (2010). Scripture, Hermeneutics, and Matthew's Jesus. Interpretation 64 (4):368-378.
    Eschewing a truncated focus on single proof-texts, Matthew's Jesus interprets Scripture by Scripture across the canon in creative and provocative ways. His hermeneutical methods and aims resist narrow profiling. Above all, Matthew's Jesus emerges as the church's authoritative biblical exegete and teacher.
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  43.  8
    Stephen Nathanson (2012). Terrorism and the Ethics of War: Responses to Joan McGregor, Sally Scholz, and Matthew Silliman. Social Philosophy Today 28:187-198.
    The primary thesis of Terrorism and the Ethics of War is that terrorist acts are always wrong. I begin this paper by describing two views that I criticize in the book The first condemns all terrorism but applies the term in a biased way; the second defends some terrorist acts. I then respond to issues raised by the commentators. I discuss Joan McGregor’s concerns about the definition of terrorism and about how terrorism differs from other forms of violence againstinnocent people. (...)
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  44.  8
    David Grumett (2005). The Enlightenment of the Magi: Faith and Reason in Matthew 2:1–12. Philosophy and Theology 17 (1/2):3-16.
    Matthew’s account of the journey of the magi to Jesus has been employed in historical theology to articulate the relation between reason and faith in four different ways: i) reason and faith forming a unity; ii) reason cooperating with faith; iii) reason being the tool of faith; iv) reason being superseded by faith. The paper considers each of these categories in turn, and thus progressively separates the two terms. It demonstrates that “faith” and “reason” are equivocal concepts, and that (...)
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  45.  11
    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.
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  46.  10
    M. Eugene Boring (2010). Matthew's Narrative Christology: Three Stories. Interpretation 64 (4):356-367.
    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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  47.  36
    David Bain (2005). Daniel Dennett. Reconciling Science and Our Self-Conception. By Matthew. [REVIEW] Philosophical Quarterly 55 (219):369-371.
    Review of Matthew 's Elton's book, *Daniel Dennett: Reconciling Science and Our Self-Conception*.
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  48.  24
    Andrew Kania (2010). Review of Matthew Nudds, Casey O'Callaghan (Eds.), Sounds and Perception: New Philosophical Essays. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).
    Review of Matthew Nudds and Casey O'Callaghan (eds.), _Sounds and Perception: New Philosophical Essays_.
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  49.  9
    Benedict Thomas Viviano (2010). God in the Gospel According to Matthew. Interpretation 64 (4):341-354.
    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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  50.  9
    Eduardo Mancipe Flechas & Liliana Beatriz Irizar (2008). Ley natural y praxis social virtuosa en Santo Tomás de Aquino. Logos 14:63-72.
    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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