Results for 'Augustin Fragni��re'

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  1.  12
    Cui Narro Haec_? Augustine and His Manichaean Audience: A Re-Reading of the First Three Books of the _Confessions.Annemaré Kotzé - 2013 - Hts Theological Studies 69 (1).
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  2. Re-Christianizing Augustine Postmodern Style: Readings by Jacques Derrida, Robert Dodaro, Jean-Luc Marion, Rowan Williams, Lewis Ayres and John Milbank.Wayne Hankey - 1997 - Animus 2:387-415.
    The Augustinian text is being radically rewritten by contemporary theologians to render it compatible with various proposals for a postmodern Christianity. The proximate stimulus is Derrida's deconstruction of the argument of the Confessions. What is positive and what is wanting in his appropriation of the Augustinian dialectic is reviewed, as also what can and cannot be seen of the historical Augustine from within the purview of a postmodern theology.
     
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  3. Re-Christianizing Augustine Postmodern Style.Wayne John Hankey - 1997 - Animus 2:3-34.
    The Augustinian text is being radically rewritten by contemporary theologians to render it compatible with various proposals for a postmodern Christianity. The proximate stimulus is Derrida's deconstruction of the argument of the Confessions. What is positive and what is wanting in his appropriation of the Augustinian dialectic is reviewed, as also what can and cannot be seen of the historical Augustine from within the purview of a postmodern theology.
     
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  4. Res Obscurissima: The Origin of the Soul in Augustine's "de Genesi Ad Litteram".Michael Mendelson - 1990 - Dissertation, University of California, San Diego
    This dissertation is a detailed exploration of Augustine's discussion of the origin of the human soul in the De Genesi ad Litteram. The two central problems addressed are: Why does Augustine abruptly and without explanation abandon his two-phase view of creation and reduce his three hypotheses of the soul's origin to two?, and Why, in spite of what seems to be a preponderance of evidence in favor of the traducianist hypothesis, does Augustine resist it? It is argued that the solution (...)
     
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  5. Re'miniscences Plotiniennes et Porphyriennes dans le début du “De Ordine” de saint Augustin'.Aimé Solignac - 1957 - Archives de Philosophie 20:446-465.
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  6. Readings by Jacques Derrida, Robert Dodaro, Jean-Luc Marion, Rowan Williams, Lewis Ayres and John Milbank,".Re-Christianizing Augustine Postmodern Style - 1997 - Animus 2.
     
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  7.  40
    Augustine's Invention of the Inner Self: The Legacy of a Christian Platonist.Phillip Cary - 2000 - Oup Usa.
    Phillip Cary argues that Augustine invented or created the concept of self as an inner space--as space into which one can enter and in which one can find God. This concept of inwardness, says Cary, has worked its way deeply into the intellectual heritage of the West and many Western individuals have experienced themselves as inner selves. After surveying the idea of inwardness in Augustine's predecessors, Cary offers a re-examination of Augustine's own writings, making the controversial point that in his (...)
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  8.  34
    Voice Re-Cast: Augustine’s Use of Conversation in De Ordine and the Confessions.Laurie Douglass - 1996 - Augustinian Studies 27 (1):39-54.
  9.  47
    Feminist Interpretations of Augustine: Re-Reading the Canon (Review).Roland J. Teske - 2008 - Journal of the History of Philosophy 46 (3):pp. 480-481.
    This present volume is the twenty-ninth in the Re-Reading the Canon series, the title of each of which volumes begins Feminist Interpretations of . . . . Surprisingly, the volume on Augustine has appeared relatively late in the series. The editor has collected eleven essays plus a poem on feminist interpretations of the bishop of Hippo, who has certainly exerted a powerful influence on the view of women in the Western Christian churches of all major denominations. Besides the essays, Stark (...)
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  10. L'herméneutique Originaire d'Augustin En Relation Avec Une Ré-Appropriation Heideggerienne.Jean-Michel Counet - 1998 - Revue Philosophique De Louvain 103:270-272.
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  11.  33
    Augustine.Mary T. Clark - 1958 - New York: Desclée Co..
    Augustine of Hippo is a giant in the history of Christian thought, commended by St Jerome for having virtually 're-founded the old faith'.
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  12.  11
    Did Augustine Abandon His Doctrine of Jewish Witness in Aduersus Iudaeos?John Y. B. Hood - 2019 - Augustinian Studies 50 (2):171-195.
    Augustine’s doctrine of Jewish witness maintains that, although Christianity has superseded Judaism as the one true religion, it is God’s will that the Jews continue to exist because they preserve and authenticate the Old Testament, divinely-inspired texts which foretold the coming of Jesus. Thus, Christian rulers are obligated to protect the religious liberties of the Jewish people, and the church should focus its missionary efforts on pagans rather than Jews. Current scholarly consensus holds that Augustine adhered consistently to this doctrine (...)
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  13. The First Principles of Latin Neoplatonism: Augustine, Macrobius, Boethius.Stephen Gersh - 2012 - Vivarium 50 (2):113-138.
    This essay attempts to provide more evidence for the notions that there actually is a Latin (as opposed to a Greek) Neoplatonic tradition in late antiquity, that this tradition includes a systematic theory of first principles, and that this tradition and theory are influential in Western Europe during the Middle Ages. The method of the essay is intended to be novel in that, instead of examining authors or works in a chronological sequence and attempting to isolate doctrines in the traditional (...)
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  14. Saint Augustine Lecture 2004Augustine and a Crisis of Wealth in Late Antiquity.Peter R. L. Brown - 2005 - Augustinian Studies 36 (1):6-30.
    I must begin by confessing that I owe to the deficiencies of voice-mail a valuable occasion to re-think the purpose of this lecture. For I left on the voice-mail of Professor Martin the title of the lecture: “Augustine and a Crisis of Wealth in Late Antiquity.” I received—again by voice-mail—a delighted reply. He fully approved of my title: “Augustine and a Crisis of Wills in Late Antiquity.” I realized, to my shame, that I had awoken false expectations in the heart (...)
     
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  15.  29
    Settler Colonialism and the Politics of Grief: Theorising a Decolonising Transitional Justice for Indian Residential Schools.Augustine S. J. Park - 2015 - Human Rights Review 16 (3):273-293.
    This article argues that within the context of settler colonialism, the goal of transitional justice must be decolonisation. Settler colonialism operates according to a logic of elimination that aims to affect the disappearance of Indigenous populations in order to build new societies on expropriated land. This eliminatory logic renders the death of Indigenous peoples “ungrievable”. Therefore, this article proposes a decolonising transitional justice premised on a politics of grief that re-conceptualises Indigenous death as grievable, posing a challenge to the logic (...)
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  16.  11
    Re-Evaluating Augustinian Fatalism Through the Eastern and Western Distinction Between God's Essence and Energies.Stephen John Plecnik - unknown
    In this dissertation, I will examine the problem of theological fatalism in St. Augustine and, specifically, whether or not Augustine was philosophically justified in his belief that his views on divine grace and human freedom could be harmonized. As is well-known, beginning with his second response To Simplician and continuing through his works against the semi-Pelagians, Augustine espoused the Pauline doctrine of all-inclusive grace: that the fallen will’s ability to accomplish the good is totally a function of God’s elective grace. (...)
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  17. Stuck with Virtue: The American Individual and Our Biotechnological Future.Peter Augustine Lawler - 2005 - Isi Books.
    Cloning, gene therapy, stem-cell harvesting—are we on the path to a Huxley-like Brave New World? Not really, argues political philosopher and Kass Commission member Peter Augustine Lawler in Stuck with Virtue: The American Individual and Our Biotechnological Future, even as he admits that we will likely become more obsessive and anxious and will be subjected to new forms of tyranny. Rather, he contends, human nature is such that the biotechnological world to come, despite the best efforts of its proponents, will (...)
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  18.  23
    The Antinaturalist Turn and Augustine’s Nullification of Will.Robert Currie - 2008 - International Philosophical Quarterly 48 (4):517-535.
    Arendt and others have regarded Augustine as “the first philosopher of the Will,” considered in a broadly naturalistic sense. However, the Stoicism that influenced the young Augustine has a better claim to have “invented” such a will. His own thinking about will was profoundly affected by the Neoplatonism that facilitated his reconversion to Christianity. On the one hand, Augustine envisaged the near negation of will through the irrationality of sin and the fall. On the other, he came to believe that (...)
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  19.  47
    Defining the Semiotic Animal: A Postmodern Definition of Human Being Superseding the Modern Definition “Res Cogitans”.John Deely - 2005 - American Catholic Philosophical Quarterly 79 (3):461-481.
    As modernity began with a redefinition of the human being, so does postmodernity. But whereas the modern definition of the human being as res cogitans cut human animals off from both their very animality and the world of nature out of which they evolved and upon which they depend throughout life, the postmodern definition as semeiotic animal both overcomes the separation from nature and restores the animality essential to human being in this life. Semiotics, the doctrine of signs suggested by (...)
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  20.  13
    Defining the Semiotic Animal: A Postmodern Definition of Human Being Superseding the Modern Definition “Res Cogitans”.John Deely - 2005 - American Catholic Philosophical Quarterly 79 (3):461-481.
    As modernity began with a redefinition of the human being, so does postmodernity. But whereas the modern definition of the human being as res cogitans cut human animals off from both their very animality and the world of nature out of which they evolved and upon which they depend throughout life, the postmodern definition as semeiotic animal both overcomes the separation from nature and restores the animality essential to human being in this life. Semiotics, the doctrine of signs suggested by (...)
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  21.  61
    The Lost Legacy of Anselm's Argument: Re-Thinking the Purpose of Proofs for the Existence of God.Lydia Schumacher - 2011 - Modern Theology 27 (1):87-101.
    In his?Proslogion?, Anselm presents a proof for God?s existence which has attracted a tremendous amount of scholarly attention. In spite of all that has been said about this proof and proofs for God?s existence more generally, scholarly consensus seems to dissipate when it comes to determining whether theistic proofs are persuasive and sound. In this article, I will argue that there is a way to provide compelling proof for the existence of God. To substantiate this claim, I will not attempt (...)
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  22.  22
    Humilitas Iesu Christi as Model of a Poor Church: Augustine's Idea of a Humble Church for the Poor.Joseph Lam - 2016 - The Australasian Catholic Record 93 (2):180.
    Lam, Joseph In an audience for journalists shortly after his election in 2013 Pope Francis revealed not only the reason for his choice of name, but also his vision of the church: 'Francis of Assisi. For me he is the man of poverty, the man of peace, the man who loves and safeguards creation... He is the man who gives us this spirit of peace, the poor man... Oh, how I wish for a Church that is poor and for the (...)
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  23.  21
    Disputing the Unity of the World: The Importance of Res and the Influence of Averroes in Giles of Rome's Critique of Thomas Aquinas Concerning the Unity of the World.Graham James McAleer - 1998 - Journal of the History of Philosophy 36 (1):29-55.
    Disputing the Unity of the World: The Importance of Res and the Influence of Averroes in Giles of Rome's Critique of T homas Aquinas concerning the Unity of the World G. j. MCALEER 1. INTRODUCTION tILES OF ROME earned, after a decidedly difficult start, the most complete honors open to an academic religious in the Middle Ages. Joining the Hermits of St. Augustine at age 14, he became the first regent master of his order at the University of Paris ; (...)
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  24.  3
    Illumination of the Heart: Doubt, Certainty, and Knowledge Acquisition in Al-Ghazali and Augustine.Julie Loveland Swanstrom - 2021 - Res Philosophica 98 (2):307-330.
    Though al-Ghazalı is often superficially compared to Descartes, Ghazalı’s epistemological project echoes—in consonance or dissonance—Augustine’s, warranting a clear exploration of the depths of these echoes. For both Augustine and Ghazalı the epistemological and theological quest starts with an interior turn, and divine illumination provides the tools for and content of knowledge. Both recount skeptical leanings resolved by divine illumination; both employ philosophy as a tool in theological disputes; both see knowledge as dynamic and transformative; and both assert that God’s direct (...)
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  25.  31
    Language, Identity and Multiculturalism.Gabriel Furmuzachi - 2007 - Logos.
    With Augustine and especially with Wittgenstein, we see that when we use language we negotiate a meaning since language is something we acquire in a community. On the other hand, Chomsky argues that language is something that happens to us, rather than something we learn. We attempt to bring these two positions in a balance by following Davidson's ideas on meaning and radical interpretation, which gives us a way to keep meaning (what someone thinks) and belief (what someone holds true (...)
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  26. Measure for Measure: Wittgenstein's Critique of the Augustinian Picture of Music.Eran Guter - 2019 - In Hanne Appelqvist (ed.), Wittgenstein and the Limits of Language. London: Routledge. pp. 245-269.
    This article concerns the distinction between memory-time and information-time, which appeared in Wittgenstein’s middle-period lectures and writings, and its relation to Wittgenstein’s career-long reflection about musical understanding. While the idea of “information-time” entails a public frame of reference typically pertaining to objects which persist in physical time, the idea of pure “memory-time” involves the totality of one’s present memories and expectations that do now provide any way of measuring time-spans. I argue that Wittgenstein’s critique of Augustine notion of pure memory-time (...)
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  27.  13
    "Conscientia" bei Descartes.Boris Hennig - 2006 - Alber Verlag.
    Although Descartes is often said to have coined the modern notion of 'consciousness', he nowhere defines the according Latin term (conscientia), neither explicitly nor implicitly. This may either imply that he used the word in a sense that he did not make sufficiently clear, that he was not the first to use 'conscientia' in its modern psychological sense, or that he still used it in its traditional sense. I argue for the third assumption: Descartes used 'conscientia' according to the traditional (...)
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  28.  26
    Fallen Nature Fallen Selves: Early Modern French Thought Ii.Michael Moriarty - 2006 - Oxford University Press UK.
    From the late sixteenth to the late seventeenth centuries, French writing is especially concerned with analysing human nature. The ancient ethical vision of man's nature and goal survives, even, to some extent, in Descartes. But it is put into question especially by the revival of St Augustine's thought, which focuses on the contradictions and disorders of human desires and aspirations. Analyses of behaviour display a powerful suspicion of appearances. Human beings are increasingly seen as motivated by self-love: they are driven (...)
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  29.  12
    Republics and Their Loves: Rereading City of God 191.Gregory W. Lee - 2011 - Modern Theology 27 (4):553-581.
    In City of God 19.24, Augustine rejects Cicero's definition of res publica as a society founded on justice for a new definition focused on common objects of love. Robert Markus, Oliver O'Donovan, and a host of Augustinian political theologians have depicted this move as a positive gesture toward secular society. Yet this reading fails to account for why Augustine waited so long to address Cicero's definition, first discussed in Book 2, and for the radical dualism Augustine sets forth between the (...)
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  30.  15
    Observations on the Style of Varro.E. Laughton - 1960 - Classical Quarterly 10 (1-2):1-.
    Ancient and modern scholars are so unanimous in their condemnation of Varro as a writer, that a study of his ‘style’ may seem to be valueless. Cicero paid ready tribute to his great contemporary's learning, but studiously forbore to say anything about his writing, a fact which was observed by Augustine, who admitted Varro's inferiority in this respect. Quintilian, in a guarded way, makes the same criticism; for him Varro is ‘plus scientiae collaturus quam eloquentiae’. In recent times Norden has (...)
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  31. The Confessions of St. Augustine.Saint Augustine - 1838 - Dent.
  32.  20
    Men in Political Theory.Terrell Carver - 2004 - Published Exclusively in the Usa by Palgrave.
    Men in Political Theory builds on feminist re-readings of the traditional canon of male writers in political philosophy by turning the "gender lens" on to the representation of men in widely studied texts. It explains the distinction between "man" as an apparently de-gendered "individual" or "citizen" and "man" as an overtly gendered being in human society. The ten chapters on Plato, Aristotle, Jesus, Augustine, Machiavelli, Hobbes, Locke, Rousseau, Marx and Engels show the operation of the "gender lens" in different ways, (...)
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  33. Augustine's Conversion a Guide to the Argument of Confessions I-Ix.Colin Starnes & Augustine - 1990
     
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  34.  22
    Reason, Intuition, and Choice: Pascal’s Augustinian Voluntarism.Bernard Wills - 2006 - International Philosophical Quarterly 46 (1):43-58.
    Pascal is well known to be an early modern disciple of Augustine, but it has not always been sufficiently emphasized that Pascal’s Augustinianism differs profoundly from its source in many ways. The following essay examines his re-ordering of Augustine’s psychology and its implications for philosophy and religion in the modern period. For Augustine, intellect and will are equal moments in the activity of mens, but Pascal is radically voluntarist. For him, the will’s relation to the good radically transcends intellect’s relation (...)
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  35.  14
    Unconditioned by the Other.Mark Cauchi - 2015 - Idealistic Studies 45 (2):125-147.
    Much philosophy of the last few decades has witnessed a turn toward otherness and a corresponding calling into question of the autonomy of the agent. In my paper I attempt to re-conceive what agency is in light of this emphasis placed on otherness. I undertake this reconsideration through an analysis of the concepts of unconditionality in Kant and of conditioning by the other in Levinas. Through these analyses I arrive at a new concept: the unconditioning of the agent by the (...)
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  36.  10
    On Not Taking the World for Granted: E. L. Mascall on The Five Ways.William Haggerty - 2019 - Studia Gilsoniana 8 (2):277-303.
    Considered one of the leading proponents of natural theology in the 20th century, E. L. Mascall taught philosophy and theology at King’s College London for most of his career. Unlike many of his contemporaries, he insisted that classical theism, embodied in the writings of Augustine and Thomas Aquinas, could be successfully revived for a modern audience. Known for his vigorous defense of neo-Thomism, Mascall offered an unusual interpretation of The Five Ways. While modern scholastics typically read the proofs as syllogistic (...)
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  37.  38
    “Just War” Doctrine and its Reflections in Our Times.Justinas Žilinskas - 2012 - Jurisprudencija: Mokslo darbu žurnalas 19 (3):1201-1214.
    The present article discusses a well-known religious philosophical and partially legal doctrine of the “Just war”, developed in the Christian tradition by St. Augustine, St. Tomas Aquinas, Francisco de Vittoria, Francisco Suarez, Hugo Grotius and many other thinkers. The main thesis of the doctrine is that war will be just only if it corresponds to certain criteria, such as autoritas principi (waged by the sovereign), justa causa (on just aim) and with recta intentio (animus) or the aim and will to (...)
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  38. Kumārila and Knows-Knows.Daniel Immerman - 2018 - Philosophy East and West 68 (2):408-422.
    This essay defends a principle that promises to help illuminate the nature of reflective knowledge. The principle in question belongs to a broader category called knows-knows principles, or KK principles for short. Such principles say that if you know some proposition, then you're in a position to know that you know it.KK principles were prominent among various historical philosophers and can be fruitfully integrated with many views in contemporary epistemology and beyond—and yet almost every contemporary analytic epistemologist thinks that they (...)
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  39.  14
    Au-delà de l'image, une archéologie du visuel au moyen age, ve–xvie siècle (review).Mary Beth Ingham - 2009 - Journal of the History of Philosophy 47 (2):pp. 311-312.
    This study presents a history of the image: as central to truth and to the possibility of knowledge; in its relationship to the object; as representational mode of knowing; its inadequacy as medium; and as both revealing and concealing. Boulnois proceeds by means of multiple perspectives, linked historically in an archeology: an attempt to bring to light the sources and development of Western reflection upon the role of images. Less interested in providing answers than in re-framing contemporary reflection upon the (...)
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  40. One Hundred Philosophers: The Life and Work of the World's Greatest Thinkers.Peter J. King - 2004 - Barron's Educational Series.
    For some of the world's great thinkers, including Aristotle, Aquinas, and Hegel, philosophy is a vast system of fixed, capital-T Truth for humankind to discover, explore and comprehend. For others, even among those with philosophies as diverse as William James and Ludwig Wittgenstein, philosophy is simply a tool, or a process for ascertaining individual factual truths specific to a given time and place. It is often said that if you ask any ten philosophers to define their subject, you're likely to (...)
     
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  41. Origins of the Notion of Free Will in Ancient Thought.P. Labuda - 2011 - Filozofia 66:928-934.
    The paper deals with free will as discussed in the recent book of Michael Frede A Free Will: Origins of the Notion in Ancient Thought. Besides a close view on the structure of Fredes’s main ideas and arguments, the paper aims to provide a critical discussion of Frede’s view of St. Augustine’s contribution to the development of the notion of free will. This would enable us to explore and re-think the historical and philosophical conditions of the rise of the notion (...)
     
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  42.  10
    Brain in Mind: The Mind–Brain Relation with the Mind at the Center.H. F. J. Müller - 2007 - Constructivist Foundations 3 (1):30-37.
    Purpose: To show that the mind--brain relation can be understood from a perspective that keeps the mind at the center. Problem: Since at least the time of Augustine, the puzzle of the mind--brain relation has been how the mind is attached to, or originates from, the body or brain. This is still the prevalent scientific question. It implies assumption of a primary (ontological) subject--object split, and furthermore that subjective experience can be derived from, or even reduced to, a fictitious mind-independently (...)
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  43.  7
    Illuminating Modern Western Skepticism.Nancey Murphy - 2019 - Journal of Philosophical Theological Research 21 (3):5-26.
    The goal of this article is to explain how the concept of Illumination came to be a source of skepticism in the modern West. In ancient and medieval Christian thought it was essentially tied not only to Plato’s philosophy, but especially to Augustine’s invention of the notion that the soul is an inner chamber containing all his knowledge, but also the locus of his encounter with God. The concept of the soul or mind as an inner chamber re-emerged in early (...)
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  44.  8
    Augustinov hod od ljubavi prema filozofiji do filozofije ljubavi.Ivan Bodrožić - 2007 - Filozofska Istrazivanja 27 (3):581-593.
    U obraćenju i životu svetog Augustina veliku je ulogu odigrala ljubav prema filozofiji. Toliko je značajan njezin utjecaj na njegov životni tijek da se čak govorilo o dva obraćenja: jedno na filozofiju, drugo na kršćanstvo. Ako bi bilo pretjerano govoriti o dva obraćenja, jer se radilo o istom procesu u kojem je filozofija odigrala značajnu ulogu u Augustinovu boljem razumijevanju kršćanstva, ipak se ne može zanijekati važnost filozofije u njegovoj intelektualnoj formaciji. Ako mu je kršćanstvo predstavljalo puninu, onda mu je (...)
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  45.  8
    A proposito di Marrou, Agostino e la musica.Federico Lazzaro, Sonia Ghidoni & Massimo Parodi - 2010 - Doctor Virtualis 10:5-44.
    H.-I. Marrou's Traité de la musique selon l'esprit de Saint Augustin is a useful document about the relationship between 1930s French music and non-conformist culture. His stress on the moral aim of music recalls the claim for a spiritual revolution that informs the spirit of 1930 and Jeune France's manifesto: the reading of Marrou's Traité helps us defining the humanistic poetics of music of the '30s, and the historical context mutually explains and justify most of Marrou's thought .His thought (...)
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  46.  10
    God and the Issue of Being.Ivor Leclerc - 1984 - Religious Studies 20 (1):63 - 78.
    There is a long tradition in Western philosophical theology of conceiving God as ‘a being’. It dates back to the Hellenistic period, more particularly to the conjunction of Greek philosophy and the Hebrew religion in Alexandria with Philo, and it became orthodox in the Christian tradition through Augustine. In our time most aspects of this religious tradition have been subjected to a salutary re-examination, but in this the concept of God as ‘a being’ has been relatively neglected. After such a (...)
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  47. Experience and God.John Edwin Smith - 1968 - Fordham University Press.
    A modern philosopher described religion as “that region in which all the enigmas of the world are solved.” Smith argues in Experience and God that religion itself has become an enigma for modern man. In the book, smith attempts to reunite philosophy with religion. He argues that in recent decades the prevailing attitude has been chiefly one of indifference. This indifference, leading to the failure of understanding can be overcome only through radical reflection and self-criticism: a re-consideration of the nature (...)
     
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  48.  22
    "Hvorfor pædagogisk filosofi?".Jørgen Huggler & Asger Sørensen (eds.) - 2012 - Studier i pædagogisk filosofi, no. 1.
    Filosofi og pædagogik er gamle fæller, og der er et overlap mellem filosofiens historie og pædagogikkens historiske litteratur. Store tænkere som Platon, Aristoteles, Augustin, Descartes, Locke, Rousseau, Kant, Hegel, Schleiermacher, Herbart og Dewey hører hjemme begge steder. I den pædagogiske filosofi kan almene teoretiske og praktisk filosofiske spørgsmål udforskes systematisk og historisk. Gennem diskussioner af sådanne spørgsmål kan man forholde sig mere nysgerrigt, bevidst, begrundet og kritisk til pædagogisk praksis såvel som til pædagogisk teori, empiri og undervisningsteknologi. -/- Fællesskabet (...)
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  49. Flux, Stasis, And The Sign.J. Wright - 2003 - Minerva 7:173-207.
    Language, either oral or written, is meant both to convey and to preserve meaning. Semiotics is thediscipline which permits the extraction of a meaning from systems of linguistic signs. Written texts arestatic, while the world is about them is in flux. Meaning is thus intimately connected to this marriageof flux and stasis in texts.Here, three views on semiotics are examined:First, Plato’s treatment of signs and flux in the dialogue Kratylos is dissected. The conventional andmimetic aspects of signs are contrasted, and (...)
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    Flux, Stasis, and the Sign.J. Keith Wright - 2003 - Minerva - An Internet Journal of Philosophy 7 (1).
    Language, either oral or written, is meant both to convey and to preserve meaning. Semiotics is the discipline which permits the extraction of a meaning from systems of linguistic signs. Written texts are static, while the world is about them is in flux. Meaning is thus intimately connected to this marriage of flux and stasis in texts. Here, three views on semiotics are examined: First, Plato's treatment of signs and flux in the dialogue Kratylos is dissected. The conventional and mimetic (...)
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