Search results for 'Sophia Zanakos' (try it on Scholar)

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  1. Daniel M. Wegner & Sophia Zanakos, Chronic Thought Suppression.
    Bear Suppression Inventory (WBSI), was I'ound to correlate with n>casurcs of obsessional thinking and depressive and anxious al'lect, t pridic( signs «I' clinical «hscssion ainong individuals prone (oward «h»c»»i«n >I (hi>>king, (« predict depression tive (h (», and to predict I''iilurc «I' electr«dermal responses to habituate am«ng pci>pic having emotional thoughts. The WBSI was inversely correlated with repression as assessed by the Repression-Sensitization Scale, and so tap» a trait that i» itc unlike rcprc»si«n:is traditi«n;illy c«nccivcd.
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  2.  13
    Antonina Lukenchuk (2012). Itinerary of the Knower: Mapping the Ways of Gnosis, Sophia, and Imaginative Education. Educational Philosophy and Theory 44 (1):41-52.
    My conversion into a knower has been a long and winding road. From childhood reverie to the years of formal schooling, education has never ceased to lure me into its magical power. How do we really get to know/see/learn whatever happens on our educational journey? In this paper, I will re-trace my quest for knowledge that reaches beyond the boundaries of traditional epistemology. My wonderings will take me to explore, via Jung, the possibilities of imaginative education through Gnosis and (...). The paper intends to weave together several Jungian discourses with their versions by other thinkers who have contributed to the fields of depth psychology, esotericism, and educational philosophy. (shrink)
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  3.  6
    Patrick Hutchings (2014). A Note on 'Heidegger's Temple: How Truth Happens When Nothing is Portrayed', by Shane Mackinlay, in Sophia 49, No.4 (2010): 499–507. [REVIEW] Sophia 53 (1):145-150.
    He’s a terrible fellow, but at least he’s got substance.—Erich Auerbach on HeideggerMy esteemed colleague Purushottama Bilimoria drew my attention to Shane Mackinlay’s ‘Heidegger’s Temple: How Truth Happens when Nothing is Portrayed’. My friend wondered whether my piece on ‘The Origin of the Work of Art: Heidegger’ in Sophia 51, no.4 (2012): 465–478 was a reply to Mackinlay. It was not.I had not in fact read Shane Mackinlay’s elegant essay. Having read it now, I do not entirely agree with (...)
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  4.  41
    Chung-Hwan Chen (1976). Sophia: The Science Aristotle Sought. G. Olms.
  5. Jim McKinley (forthcoming). International Higher Education in Japan: How Does Our Program at Sophia Meet the Objectives? Sophia.
     
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  6.  14
    Jay L. Garfield (2012). Max Charlesworth's Sophia: The First Half-Century and the Next. [REVIEW] Sophia 51 (4):419-421.
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  7.  5
    A. V. Ivanov & P. A. Florenskii (1997). The Philosophical-Theological Idea of Sophia. Russian Studies in Philosophy 35 (4):6-23.
    We are a Sophiic people, we are subjects of Sophia and must be chivalrously loyal to our queen. That is the guarantee of our existence, for "Russia" and "Russian" without Sophia is a contradiction.
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  8.  14
    Donald Davis (1986). Ecosophy: The Seduction of Sophia? Environmental Ethics 8 (2):151-162.
    In this paper I challenge the reader to witness the environmental and feminist aegis as an epicine confrontation with nature whose main goal is to reconcile a lost partnership with the archetype I have labeled Sophia. Sophia, whose providential origins lie somewhere amid the great pre-Hellenic gnostic cults, can only bring salvation if she is liberated by humanity through the resacralization of nature. It is this change in consciousness that points toward a radical environnlental ethic and a total (...)
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  9.  18
    Nick Trakakis (2009). Sophia Editorial. Sophia 48 (4):347-348.
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  10.  8
    Patrick Hutchings (2012). In the Beginning… Was a Cyclostyled Sophia. Sophia 51 (4):417-418.
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  11.  4
    Christina Pinatsi (2006). New Observations on the Pavement of the Church of Haghia Sophia in Nicaea. Byzantinische Zeitschrift 99 (1):119-125.
    The basilica of Haghia Sophia in Nicaea is the result of multiple phases of development. A number of scholars have dealt with the architecture of the monument and the history of its construction: Brounoff published a rather outdated description and analysis of the building in 1925, Schneider gave two accounts of the excavations he carried out in the church in 1935, Sabine Möllers studied the monument thoroughly in her doctorate thesis in 1994 and Peschlow produced a complete outline of (...)
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  12.  6
    Mary Whitby (1985). The Occasion of Paul the Silentiary's Ekphrasis of S. Sophia. Classical Quarterly 35 (01):215-.
    The ‘turgid archaisms’ of Paul the Silentiary's style have ensured that his two hexameter Ekphrases, describing the Emperor Justinian's sixth-century church of S. Sophia in Constantinople and its ambo, have lately attracted little interest, except among art historians who seek to extract nuggets of architectural information. On the other hand, the eighty or so pagan epigrams by Paul which are preserved in the Palatine and Planudean Anthologies have received attention in recent years both because of their literary interest and (...)
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  13.  1
    Jay L. Garfield (2013). Erratum To: Max Charlesworth's Sophia: The First Half-Century and the Next. [REVIEW] Sophia 52 (1):217-217.
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  14.  1
    Paul Hetherington (2009). The Perception of Icons in the Late Byzantine World: Some Evidence in a Treasury Inventory of Hagia Sophia. Byzantinische Zeitschrift 102 (1):95-101.
    In 1396 an inventory of the treasury of Hagia Sophia was commissioned. It was written by three educated laymen who all had experience of court culture, and they listed some 180 items. Their descriptions of the few icons that they listed is of interest for several reasons: they do not mention the date or period of the icons, nor their style, condition, size, donors or any inscriptions that they displayed. Their only way of describing them was by the title (...)
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  15. Sophia Collier & Marjorie Kelly (1993). Interview: Sophia Collier. Business Ethics: The Magazine of Corporate Responsibility 7 (1):33-35.
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  16. Y. Operator (2005). 3gpp Tsg Sa Wg3 Security—S3# 37 S3-050106 21-25 February 2005 Sophia Antipolis, France. Sophia 21:25.
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  17.  83
    S. Kryms'kyi (2000). Under the Cipher of Sophia. Russian Studies in Philosophy 38 (4):80-87.
    If anthropogenesis was a transition from nature to society and the Neolithic revolution culminated in the breakthrough of human beings into history, then the appearance of cities on our planet, the "urban revolution," marked the rise of civilization, mankind's induction into the spiritual universe. The rise of cities marks the onset of what K. Jaspers called the Axial Period" (eighth-second centuries B.C.). This is the period in which the spiritual preconditions of humanity took shape: the Bible, the Iliad and Odyssey, (...)
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  18.  30
    Brian Lang (2012). "Law and Morality: Readings in Legal Philosophy," 3rd Edition, Ed. David Dyzenhuas, Sophia R. Moreau, and Arthur Ripstein. Teaching Philosophy 35 (4):434-436.
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  19. David Conway (2000). The Rediscovery of Wisdom: From Here to Antiquity in Quest of Sophia. St. Martin's Press.
    By reconstructing it and tracing its vicissitudes, David Conway rehabilitates a time-honored conception of philosophy, originating in Plato and Aristotle, which makes theoretical wisdom its aim. Wisdom is equated with possessing a demonstrably correct understanding of why the world exists and has the broad character it does. Adherents of this conception maintained the world to be the demonstrable creation of a divine intelligence in whose contemplation supreme human happiness resides. Their claims are defended against various latter-day skepticisms.
     
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  20.  13
    Bruna M. Palumbo Stracca Hellenica, Robert Bittlestone, Antonella Borgo, Alan K. Bowman, Peter Garnsey, Averil Cameron, A. J. Boyle, Graziana Brescia, Trevor Bryce & Frederick W. Clayton (2006). A Loeb Classical Library Reader. Cambridge, Mass.: Harvard University Press, 2006. 234 Pp. Paper, $9.95. Anezeri, Sophia, N. Giannakopoulos, and P. Paschidis, Eds., with the Collaboration of Pelagia Avramidou and Eirini Kalogridou. Index du Bulletin Épigraphique (1987–2001). I: Les Publications; II: Les Mots Grecques; III: Les Mots Français. [REVIEW] American Journal of Philology 127:477-483.
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  21. Paul Redding (2007). Idealism: A Love (of Sophia) That Dare Not Speak its Name. Arts 29:71–94.
    My first experience of philosophy at the University of Sydney was as a commencing undergraduate in the tumultuous year of 1973. At the start of that year, there was one department of philosophy, but by the beginning of the next there were two. These two departments seemed to be opposed in every possible way except one: they both professed to be committed to a form of materialist philosophy. One could think that having a common enemy at least might have been (...)
     
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  22.  71
    Francisco J. Gonzalez (1997). On the Way to Sophia: Heidegger on Plato's Dialectic, Ethics, and Sophist. Research in Phenomenology 27 (1):16-60.
  23.  14
    José Ribeiro Ferreira (1998). O tema de orfeu em Musa de Sophia de mello Breyner Andresen. Humanitas 50 (2):1019-1024.
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  24.  7
    Marjorie Kelly (1993). Interview: Sophia Collier. Business Ethics 7 (1):33-35.
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  25.  7
    M. A. Kolerov (1995). The Brotherhood of St. Sophia. Russian Studies in Philosophy 34 (3):26-61.
    The relationship between the "Landmarks people" and the Eurasians is part of the general problem of the continuity and self-definition of the most important currents of Russian philosophy in emigration. Neither of these currents has been scientifically studied, although it is difficult to imagine how the fundamentals of Eurasianism can be presented in a manner that is at all satisfactory without a careful clarification of the correctness or incorrectness of certain well-known statements by its representatives P.N. Savitskii and G.V. Florovskii (...)
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  26.  21
    Pangiotis Thanassas (2012). Phronesis Vs. Sophia. Review of Metaphysics 66 (1):31-59.
    Heidegger’s first period in Freiburg, where he taught as an assistant of Edmund Husserl, is characterized by a long, intense confrontation with the philosophy of Aristotle, manifested not only in the titles of his university lectures, but also in his explicit intention to write a book on Aristotle. This undertaking will recede in 1924 in Marburg, in view of the decision to write a treatise on time. This treatise will finally be composed in 1926 and will be published in 1927 (...)
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  27.  10
    Christopher Pramuk (2008). " Something Breaks Through a Little": The Marriage of Zen and Sophia in the Life of Thomas Merton. Buddhist-Christian Studies 28 (1):67-89.
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  28. N. Teteriatnikov (1998). Devotional Crosses in the Columns and Walls of Hagia Sophia. Byzantion 68 (2):419-445.
    La date de l'installation des croix dans les colonnes et les murs de l'Eglise Sainte-Sophie est difficile à connaître. D'après leurs formes, il s'agirait d'un phénomène post-iconoclaste, qui se situerait entre le 10e et le 12e siècles. Ces croix étaient très certainement des reliques témoignant d'un phénomène de piété populaire dans l'Eglise centrale de l'Empire byzantin. Un appendice donne une description de ces croix, un plan de l'Eglise Sainte-Sophie ainsi que la reproduction de onze photographies.
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  29.  7
    Bernard Delfgaauw (1975). Philosophia En Sophia: Wijsbegeerte En Wijsheid. Philosophica 16.
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  30.  13
    Anita Ortiz Maddali (2008). Sophia's Choice: Problems Faced by Female Asylum-Seekers and Their US-Citizen Children. Feminist Studies 34 (1/2):277-290.
  31.  6
    Lyn Rodley & R. J. Mainstone (1989). Hagia Sophia: Architecture, Structure and Liturgy of Justinian's Great Church. Journal of Hellenic Studies 109:273.
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  32.  12
    Don Adams (2014). Sophia, Eutuchia and Eudaimonia in the Euthydemus. Apeiron 47 (1):1-33.
    Name der Zeitschrift: Apeiron Jahrgang: 47 Heft: 1 Seiten: 48-80.
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  33.  19
    Anthony Cutler (1966). Structure and Aesthetic at Hagia Sophia in Constantinople. Journal of Aesthetics and Art Criticism 25 (1):27-35.
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  34.  9
    A. W. H. Adkins (1971). Sophia Burkhard Gladigow: Sophia und Kosmos: Untersuchungen zur Frühgeschichte von σοφς und σοφη. (Spoudasmata, 1.) Pp. 156. Hildesheim: Olms, 1965. Paper, DM.23.80. [REVIEW] The Classical Review 21 (03):391-393.
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  35.  4
    Helga Völkening (2009). Gerhard Wehr: Theo-Sophia. Christlich-Abendländische Theosophie. Eine Vergessene Unterströmung. Zeitschrift für Religions- Und Geistesgeschichte 61 (3):292-293.
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  36.  9
    T. F. & E. H. Swift (1942). Hagia Sophia. Journal of Hellenic Studies 62:110.
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  37.  5
    Hans-Martin Schenke (1962). Nag-Hamadi Studien II Das System der Sophia Jesu Christi. Zeitschrift für Religions- Und Geistesgeschichte 14 (3):263-278.
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  38.  8
    Naomi Reshotko (2009). Socrates and Plato on "Sophia, Eudaimonia", and Their Facsimiles. History of Philosophy Quarterly 26 (1):1 - 19.
  39.  7
    Nadine Schibille (2009). Astronomical and Optical Principles in the Architecture of Hagia Sophia in Constantinople. Science in Context 22 (1):27.
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  40. Andrew Altman (2015). Discrimination Debated: A Review of Deborah Hellman and Sophia Moreau , Philosophical Foundations of Discrimination Law. [REVIEW] Jurisprudence 6 (1):156-168.
     
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  41.  6
    Charles Pazdernik (2011). Peter N. Bell, Trans., Three Political Voices From the Age of Justinian: Agapetus,“Advice to the Emperor”;“Dialogue on Political Science”; Paul the Silentiary,“Description of Hagia Sophia.”(Translated Texts for Historians, 52.) Liverpool: Liverpool University Press, 2009. Paper. Pp. X, 249; 1 Map.£ 19.95. [REVIEW] Speculum 86 (3):728-730.
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  42.  7
    Abraham Melamed (1991). Torah and Sophia. International Studies in Philosophy 23 (3):122-123.
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  43.  17
    A. V. Akhutin (1991). Sophia and the Devil: Kant in the Face of Russian Religious Metaphysics. Russian Studies in Philosophy 29 (4):59-89.
    The purpose of the present article is not an excursion into the history of philosophy. It is not a story of the adventures of Immanuel Kant on Russian soil, and even less does it pretend to expound systematically the perception of Kantian philosophy by Russian metaphysics. The author's interest is strictly philosophical. Russian religious thought, insofar as it has an appetite for philosophizing, consciously enters into the life of classical European philosophy, into that living communication of minds by which truth (...)
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  44. Raphael Jospe (1988). Torah and Sophia: The Life and Thought of Shem Tov Ibn Falaquera. Distributed by Ktav Pub. House.
     
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  45.  3
    Marios Philippides (1998). Sophia Patoura, Οί Αἰχμáλωτοι Ώς Παρáγοντες Ὲπικοινωνίας Καὶ Πληροϕóρησης (4ος–10ος; Αὶ.) [Prisoners of War as Agents of Communication and Information, Fourth–Tenth Centuries]. In Greek with French Summary. Athens: Centre de Recherches Byzantines, FNRS, 1994. Paper. Pp. 174. [REVIEW] Speculum 73 (2):572-574.
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  46.  3
    Catherine Vanderheyde (1995). S. MÖLLERS, Die Hagia Sophia in Iznik/Nikaia, Düsseldorf, 1994. Byzantion 65:568-569.
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  47.  12
    A. W. H. Adkins (1971). Sophia. The Classical Review 21 (03):391-.
  48.  5
    Hartmut Leppin (2012). Three Political Texts Bell Three Political Voices From the Age of Justinian. Agapetus, Advice to the Emperor, Dialogue on Political Science, Paul the Silentiary, Description of Hagia Sophia. Pp. X + 249, Maps. Liverpool: Liverpool University Press, 2009. Paper, £19.95. ISBN: 978-1-84631-209-0. [REVIEW] The Classical Review 62 (2):471-472.
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  49.  4
    Inmaculada Hernández-Tejero Larrea (2011). González Salinero, Raúl-Ortega Monsaterio, María Teresa," Fuentes clásicas en el judaísmo: de Sophía a Hokmah (Thema Mundi/I)". 'Ilu. Revista de Ciencias de Las Religiones 16:327-328.
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  50.  12
    John Boardman (1980). Sophia Kaempf-Dimitriadou: Die Liebe der Götter in der attischen Kunst des 5. Jahrhunderts v. Chr. (Antike Kunst, Beiheft XI.) Pp. 125; 32 plates. Bern: Francke, 1979. 95 Sw. frs. [REVIEW] The Classical Review 30 (02):305-306.
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