Search results for 'Roman A. Ohrenstein' (try it on Scholar)

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  1.  11
    J. C. A. (1888). The Causes of the Decline of the Roman Commonwealth. By Herbert W. Blunt, B.A. Oxford. Blackwell. 2s. The Classical Review 2 (07):217-.
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  2.  1
    L. Roman (2006). A History of Lost Tablets. Classical Antiquity 25 (2):351-388.
    This study examines a recurrent scenario in Roman poetry of the first-person genres: the separation of the poet from his writing tablets. Catullus' tablets are stolen ; Propertius' are lost ; Ovid's are consigned to disuse and decay by their disappointed owner. Martial, who does not reproduce the specific narrative of loss, nonetheless engages with the tradition of lost tablets from within the fiction of festive gift-exchange in his Apophoreta : rather than losing or rejecting the tablets, he gives (...)
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  3.  1
    Pierre Mallia (2010). Problems Faced with Legislating for IVF Technology in a Roman Catholic Country. Medicine, Health Care and Philosophy 13 (1):77-87.
    Malta traditionally enjoys a Roman Catholic Society, with the official religion of the country being cited in the second article of the constitution. Recently the government proposed to legislate to regulate human reproductive technology, in particular In Vitro Fertilization, which has been practiced for over two decades without controlling legislation. A Parliamentary Committee for social affairs was set up to study the situation inviting most stakeholders. The arguments gravitated mostly on issues of the status of the embryo and the (...)
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  4.  24
    S. S. Coleman (2013). Direct and Indirect Abortion in the Roman Catholic Tradition: A Review of the Phoenix Case. [REVIEW] HEC Forum 25 (2):127-143.
    In Roman Catholic Moral Theology, a direct abortion is never permitted. An indirect abortion, in which a life threatening pathology is treated, and the treatment inadvertently leads to the death of the fetus, may be permissible in proportionately grave situations. In situations in which a mother’s life is endangered by the pregnancy before the fetus is viable, there is some debate about whether the termination of the pregnancy is a direct or indirect abortion. In this essay a recent case (...)
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  5.  34
    Robert C. Koons, A Lutheran's Case for Roman Catholicism.
    I wrote the following essay in early 2006 while still a member of the Lutheran Church -- Missouri Synod. On the Vigil of Pentecost in A.D. 2007 (May 25th) I was formally received into the fellowship of the Roman Catholic Church at the parish of St. Louis the King of France in Austin, Texas.
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  6. Arkadiusz Chrudzimski (2004). Roman Ingarden. Ontology From a Phenomenological Point of View. Reports on Philosophy 22:121-142.
    Ontology is doubtless the most important part of Roman Ingarden’s (1893-1970) philosophy. Contrary to Husserl, Ingarden always believed that any serious philosophical investigation must involve an ontological basis and he tried to formulate a solid ontological framework for his philosophy. There are several reasons why this ontology deserves our attention. For those who are interested in Husserl’s transcendental phenomenology, Ingarden’s ontology could be treated as an ingenious attempt to analyse the conceptual structure and hidden ontological assumptions of Husserl’s transcendental (...)
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  7. John Mahoney (1987). The Making of Moral Theology: A Study of the Roman Catholic Tradition. Oxford University Press.
    In the last forty years, Roman Catholic moral theology has been experiencing revolutionary tension and change. In this unique and thoroughly documented study, a distinguished Jesuit moral theologian examines the events, personalities, and conflicts that have contributed, from New Testament times to the present, to the Roman Catholic moral tradition and its contemporary crisis, and interprets the fundamental changes taking place in the subject today. Among the topics covered in this volume are papal infallibility, confession as a sacrament, (...)
     
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  8.  14
    J. F. Bresnahan (1995). Observations on the Rejection of Physician-Assisted Suicide: A Roman Catholic Perspective. Christian Bioethics 1 (3):256-284.
    Roman Catholic moral theology follows a centuries-old tradition of moral reflection. Contemporary Roman Catholic moral theory applies these traditional arguments to the realm of medical ethics, including the issues of active euthanasia and physician-assisted suicide. Unavoidable moral limits on licit medical intervention sometimes require that the moral duty to treat, cede to the duty to cease treatment when measures become more harmful than beneficial to the patient. This does not reduce the need for the compassionate use of palliative (...)
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  9.  10
    B. Andrew Lustig (1993). The Common Good in a Secular Society: The Relevance of a Roman Catholic Notion to the Healthcare Allocation Debate. Journal of Medicine and Philosophy 18 (6):569-587.
    This essay analyzes Roman Catholic social teaching on the right to health care and the legitimacy of healthcare rationing. It considers that discussion at two levels: (1) the specific warrants that undergird key terms; and (2) the accessibility and applicability of those warrants to policy choices in a secular society. The essay concludes with a number of broader reflections meant to reserve an appropriate place for religious voices in the process of policy-making, as distinguished from its justification. Keywords: common (...)
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  10.  27
    James B. Rives (2003). Magic in Roman Law: The Reconstruction of a Crime. Classical Antiquity 22 (2):313-339.
    In this paper I reconsider the Roman law on magic through an examination of three key “moments”: the Lex Cornelia de sicariis et veneficiis; the trial of Apuleius as known from his Apology; and a passage from The Opinions of Paulus. I argue that the Roman law on magic grounded in the Lex Cornelia gradually shifted from a focus on harmful and uncanny actions to a concern with religious deviance. This shift was already underway at the time of (...)
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  11.  6
    Daniel J. Lattier (2009). Newman's Silence on Fasting as a Roman Catholic. Newman Studies Journal 6 (2):38-48.
    In contrast to his Anglican writings and practice—where fasting played a prominent role—Newman as a Roman Catholic was practically silent about fasting. This essay suggests that there were many reasons for Newman’s silence on fasting as a Roman Catholic, such as his health, his Oratorian vocation, and the presence of an established communal practice of fasting in the Roman Catholic Church.
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  12.  2
    Charles E. Curran & Charles F. Curran (1984). Roman Catholic Teaching on Peace and War Within a Broader Theological Context. Journal of Religious Ethics 12 (1):61 - 81.
    The Roman Catholic teaching on peace and war, as found in the documents of the universal church and of the American bishops, is found to be consistent with traditional Catholic approaches to ethical theory, eschatology, and ecclesiology. Mediation in ethical theory recognizes that the gospel is mediated through reason and the sciences to particular conclusions and insists on the importance of structures and institutions. An eschatology recognizing the tension between the now and the not yet argues against both pacifism (...)
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  13.  7
    P. J. Burton (2004). Amicitia in Plautus: A Study of Roman Friendship Processes. American Journal of Philology 125 (2):209-243.
    This article argues that a close reading of friendship practices in the plays of Plautus, in light of the relevant social science and anthropological literature on friendship, can help us establish the parameters, discourse, and behaviors associated with Roman friendship. Application of a new analytical framework for studying such relationships in ancient literature (a "processual model of friendship interaction") to the plays of Plautus increases our understanding of Roman amicitia in that it marks the relationship as a precious (...)
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  14.  4
    David Noy (1988). A Misunderstanding About Roman Divorce Law: The Meaning of 'Praeter' in Digest. Classical Quarterly 38 (02):572-.
    The extract from Paul's second book de adulteriis which is quoted at Digest 24.2.9 has been the source of much discussion about its implications for Roman divorce procedure. The text reads: nullum divortium ratum est nisi septem civibus Romanis puberibus adhibitis praeter libertumeius qui divortium faciet. libertum accipiemus etiam eum, qui a patre avo proavo et ceteris susum versum manumissus sit.
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  15.  3
    Luigi Lombardivallauri (1992). A Roman Catholic Concept of Justice. Ratio Juris 5 (3):308-330.
    The author collates a Roman Catholic concept of justice with the general principles of law and justice. He explores the Church's stand on earthly justice and deals extensively with divine justice, moving to the criticism of its dogmas from original sin to redemption, ecclesiology and the sacraments to hell, purgatory and paradise and the problems these concepts entail. He concludes by focussing on a paradox in Catholic thinking and the new trend in Catholic theology.
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  16.  18
    Christopher Kelly (2006). The Roman Empire: A Very Short Introduction. OUP Oxford.
    The Roman Empire was a remarkable achievement. With a population of sixty million people, it encircled the Mediterranean and stretched from northern England to North Africa and Syria. This Very Short Introduction covers the history of the empire at its height, looking at its people, religions and social structures. It explains how it deployed violence, 'romanisation', and tactical power to develop an astonishingly uniform culture from Rome to its furthest outreaches.
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  17.  11
    G. Clement Whittick (1952). S. F. Bonner: The Education of a Roman. A Lecture for Schools. Pp. 24. Liverpool: University Press, 1950. Paper, 2s. 6d. The Classical Review 2 (01):49-50.
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  18.  1
    Gérard Timsit (2005). Le roman à la chaîne. Revue Internationale de Philosophie 3:393-411.
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  19.  1
    Nancy Vine Durling (1995). Jean Dufournet Et Al., Eds., Un Roman À Découvrir:“Jehan Et Blonde” de Philippe de Remy (XIIIe Sièecle).(Collection Unichamp, 29.) Paris: Honoré Champion, 1991. Paper. Pp. 216. [REVIEW] Speculum 70 (3):609-611.
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  20. Nancy Vine Durling (1995). Un Roman à Découvrir: "Jehan et Blonde" de Philippe de Remy .Jean Dufournet. Speculum 70 (3):609-611.
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  21. Robert LaGrange (1997). Sikorski Roman. A Few Problems on Boolean Algebras. Colloquium Mathematicum, Vol. 11 No. 1 (1963), Pp. 25–28. Journal of Symbolic Logic 31 (4):663-664.
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  22. H. Puszko (1988). La Nausée-roman à thèse ou paradoxe du menteur. Studia Filozoficzne 276:41-54.
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  23. Helena Rasiowa (1954). Sikorski Roman. A Note to Rieger's Paper “On Free ℵξ-Complete Boolean Algebras.” Fundamenta Mathematicae, Vol. 38 , Pp. 53–54. [REVIEW] Journal of Symbolic Logic 19 (4):287.
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  24. Perry Smith (1971). Suszko Roman. A Note Concerning the Binary Quantifiers. Theoria , Vol. 28 , Pp. 269–276. Journal of Symbolic Logic 36 (4):689.
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  25. Giuliano Volpe (forthcoming). A Late Roman Villa at Faragola, Italy. Minerva.
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  26.  2
    Mindaugas Maksimaitis & Stasys Vėlyvis (2011). The Beginning of Lithuanian Roman Legal System Research and its Pioneer, A. Tamošaitis (article in Lithuanian). Jurisprudence 18 (3):805-820.
    Based on archival documents, regulatory and other official materials, as well as the press of that time, the article attempts to shed some light on the complex beginning of Lithuanian Roman legal system research. Since the beginning of theUniversity law degree in 1922, the Roman law courses (then divided into history and dogma, the system) were taught with an exclusive focus. However, while assembling the faculty of professors at the Lithuanian university, in the beginning they had to content (...)
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  27. Roman Ingarden & Patricia Limido-Heulot (2001). La Controverse Idéalisme-Réalisme Lettre À Husserl Sur la 6e Recherche Logique Et l'Idéalisme ; Remarques Sur le Problème "Idéalisme-Réalisme" ; des Motifs Qui Ont Conduit Husserl À l'Idéalisme Transcendantal ; Qu'y a-T-Il de Nouveau Dans la Krisis de Husserl? Précédé de, Phénoménologie Et Ontologie Chez Roman Ingarden Par Patricia Limido-Heulot. Monograph Collection (Matt - Pseudo).
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  28. Lauren J. Apfel, Amalia Avramidou, Anne Balansard, Gilles Dorival, Mireille Loubet, Lee L. Brice, Jennifer T. Roberts, Peter Burian & Alan Shapiro (2011). Ademollo, Francesco. The Cratylus of Plato: A Commentary. Cambridge: Cam-Bridge University Press, 2011. Xx+ 538 Pp. 1 Black-and-White Fig. Cloth, $140. Adler, Eric. Valorizing the Barbarians: Enemy Speeches in Roman Historiography. Austin: University of Texas Press, 2011. Xiii+ 269 Pp. Cloth, $55. Africa, Thomas W. A Historian's Palette: Studies in Greek and Roman History. [REVIEW] American Journal of Philology 132:683-690.
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  29.  11
    J. F. Donahue (2002). Toward a Typology of Roman Public Feasting. American Journal of Philology 124 (3):423-441.
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  30.  16
    Elliott Louis Bedford (2011). The Core Competencies: A Roman Catholic Critique. [REVIEW] HEC Forum 23 (3):147-169.
  31. A. Hammer (1930). "Duff", A. M., Freedmen in the Early Roman Empire. Classical World: A Quarterly Journal on Antiquity 24:108-110.
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  32. A. F. Jones (1936). Gewecke, L. K. And A. D. Winspear, Augustus and the Reconstruction of Roman Government and Society. Classical World: A Quarterly Journal on Antiquity 30:118-119.
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  33. Hans H. Rudnick & World Institute for Advanced Phenomenological Research and Learning (1990). Ingardeniana Ii New Studies in the Philosophy of Roman Ingarden, with a New International Ingarden Bibliography.
     
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  34. Anna-Teresa Tymieniecka (1991). Ingardeniana Iii Roman Ingarden's Aesthetics in a New Key and the Independent Approaches of Others : The Performing Arts, the Fine Arts, and Literature.
     
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  35.  16
    Christian Spiess (2007). Recognition and Social Justice: A Roman Catholic View of Christian Bioethics of Long-Term Care and Community Service. Christian Bioethics 13 (3):287-301.
    Contemporary Christian ethics encounters the challenge to communicate genuinely Christian normative orientations within the scientific debate in such a way as to render these orientations comprehensible, and to maintain or enhance their plausibility even for non-Christians. This essay, therefore, proceeds from a biblical motif, takes up certain themes from the Christian tradition (in particular the idea of social justice), and connects both with a compelling contemporary approach to ethics by secular moral philosophy, i.e. with Axel Honneth's reception of Hegel, as (...)
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  36.  20
    N. Mette (2009). Love as Evidence for the Truth and the Humanity of Faith: A Roman Catholic Perspective on the Significance of "Caritas" in the Life of the Church. Christian Bioethics 15 (2):107-118.
    The article summarizes and critically analyzes the encyclical letter of Pope Benedict XVI “Deus Caritas est.” This document discusses “diaconia” in the Roman Catholic Church in view of its biblical and theological foundations, its characteristics, and the position of works of mercy within the general self-understanding of the church. In going beyond the text, the author emphasizes the political dimension of church-based charity, the need to respond to the challenge of the principle of solidarity by contemporary neoliberal tendencies, and (...)
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  37.  38
    Gisela M. A. Richter (1926). Ancient Furniture: A History of Greek Etruscan and Roman Furniture. Journal of Hellenic Studies 46:274.
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  38.  42
    R. Whittington (2012). Embryonic Stem Cell Research: A Pragmatic Roman Catholic's Defense. Christian Bioethics 18 (3):235-251.
    The potential benefits of embryonic stem cell research have been clarified by the last ten years of research so that it is necessary to re-examine the foundations for the restrictions imposed on this research. Those who believe that life begins at the moment of fertilization and is imbued with a full complement of human rights have opposed all embryonic research. As one who accepts this premise, I will demonstrate that there are certain limited circumstances in which parents may donate embryos (...)
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  39.  20
    A. W. Gomme (1926). Dr. Grundy's History A History of the Greek and Roman World. By G. B. Grundy. I Vol. Pp. Vii + 536. Two Maps. London: Methuen and Co., 1926. 22s. 6d. Net. [REVIEW] The Classical Review 40 (06):192-194.
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  40.  20
    A. Souter (1924). Roman Home Lije and Religion. A Reader, by H. L. Rogers and T. R. Harley. Oxford: Clarendon Press, 1923. 6s. Net. The Classical Review 38 (5-6):138-139.
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  41.  6
    Roland A. Champagne (1972). Le Roman du Texte: A Response to Julia Kristeva's Reading of Antoine de Lasale's "Petit Jehan de Saintre". Substance 2 (4):125.
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  42.  4
    Stephen Hodkinson, P. Cartledge & A. Spawforth (1992). Hellenistic and Roman Sparta: A Tale of Two Cities. Journal of Hellenic Studies 112:206.
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  43.  56
    Raul Corazzon, Roman Ingarden: Ontology as a Science on the Possible Ways of Existence.
    "Ingarden held that philosophy divides into ontology and metaphysics. Ontology is an autonomous discipline in which we discover and establish the necessary connections between pure ideal qualities by intuitive analysis of the contents of ideas. This is an indispensable preparation for metaphysics, which aims to elucidate the necessary truths of factual existence. Each section of philosophy - theory of knowledge, philosophy of man, philosophy of nature and so on - has ontological and metaphysical aspects. Ingarden argues that every being is (...)
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  44.  46
    A. N. Sherwin-White (1938). The Cities of the Eastern Roman Provinces A. H. M. Jones: The Cities of the Eastern Roman Provinces. Pp. Xv + 576; 6 Maps. Oxford: Clarendon Press, 1937. Buckram, 35s. [REVIEW] The Classical Review 52 (04):141-142.
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  45.  18
    Andrew Benjamin (2003). Being Roman Now: The Time of Fashion A Commentary on Walter Benjamin's 'Theses on the Philosophy of History' XIV. Thesis Eleven 75 (1):39-53.
    Walter Benjamin’s writings on fashion need to be read as engagements with the problem of historical time and a related politics of time. The aim of this article is to develop this position. Its point of orientation is Thesis XIV from the Theses on the Philosophy of History. What is argued is that close attention to the temporality of change and novelty within fashion may allow an insight into a conception of interruption and the ‘new’, however, it cannot yield a (...)
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  46.  11
    A. R. Burn (1969). A History of Roman Britain Sheppard Frere: Britannia: A History of Roman Britain. Pp. Xvi+432; 32 Pp. Of Plates, Maps. London: Routledge, 1967. Cloth, £4. 4s. Net. [REVIEW] The Classical Review 19 (02):219-222.
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  47.  11
    J. A. Petch (1927). Prehistoric and Roman Wales. By R. E. M. Wheeler, D.Lit., F.S.A. Pp. 299, Frontispiece, 109 Figures, and 4 Maps. Oxford: Clarendon Press, 1925. 18s. [REVIEW] The Classical Review 41 (04):154-.
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  48.  40
    A. H. Campbell (1948). Roman Law R. W. Lee: The Elements of Roman Law. With a Translation of the Institutes of Justinian. Revised Edition. Pp. Xxiii+489. London: Sweet and Maxwell, 1946. Cloth, 22s. 6d. Net. [REVIEW] The Classical Review 62 (01):40-.
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  49.  10
    A. S. F. Gow (1931). Catalogue of the Sculpture in the Department of Greek and Roman Antiquities of the British Museum. Vol. I., Part II.: Cypriote and Etruscan. By F. N. Pryce, M.A., F.S.A. 4to. Pp. Viii + 256; 132 Figs., 6 Plates. £1 Net. [REVIEW] The Classical Review 45 (04):154-155.
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  50.  10
    J. A. Richmond (1975). ΑΕΞΙΓΙΩΝ ΑΕΘΛΩΝ ΚΑΡΞ H. A. Harris: Sport in Greece and Rome. (Aspects of Greek and Roman Life.) Pp. 288; 83 Plates, 13 Line-Drawings. London: Thames and Hudson, 1972. Cloth, £4·50. [REVIEW] The Classical Review 25 (01):75-77.
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