Search results for 'Joseph Maria Marling' (try it on Scholar)

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  1. Joseph M. Marling (1960). Sixth Award of the Cardinal Spellman-Aquinas Medal to Rudolf Allers: Citation by Most Reverend Joseph M. Marling, Bishop of Jefferson City. Proceedings of the American Catholic Philosophical Association 34:11-12.
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  2. Joseph Maria Marling (1934). The Order of Nature in the Philosophy of St. Thomas Aquinas. Washington, D.C.,The Catholic University of America.
     
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  3.  15
    Joseph M. Marling (1935). Summary of Discussion in Division C. Proceedings of the American Catholic Philosophical Association 11:150-153.
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  4.  21
    Joseph M. Marling (1936). Hylemorphism and the Conversion of Mass Into Energy. New Scholasticism 10 (4):311-323.
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  5.  7
    Joseph M. Marling (1960). Sixth Award of the Cardinal Spellman-Aquinas Medal to Rudolf Allers. Proceedings of the American Catholic Philosophical Association 34:11-12.
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  6.  8
    Joseph M. Marling (1938). A Neo-Scholastic Critique of Hylemorphism. New Scholasticism 12 (1):69-89.
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  7.  2
    Joseph M. Marling (1936). Concerning Knowledge. New Scholasticism 10 (4):398-401.
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  8.  2
    Joseph M. Marling (1938). Some Casual Notes on the Nature of Matter. Proceedings of the American Catholic Philosophical Association 14:36-45.
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  9.  7
    H. W. B. Joseph (1938). Order and Life. By Joseph Needham, Fellow of Gonville and Caius College, and Sir William Dunn Reader in Biochemistry, Cambridge. (London: Cambridge University Press. 1936. Pp. X + 178. Price 8s. 6d. Net.). [REVIEW] Philosophy 13 (49):93-.
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  10. P. Christie (2003). Maria Joseph, Ik-Whan G. Kwon, Philipp A. Stoberl, and Raymond Baumhart (2003),“A Cross-Cultural Comparison of Ethical Attitudes of Business Managers: India, Korea and the United States,”. [REVIEW] Journal of Business Ethics 46 (3):263-87.
     
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  11. I. Cohen (1947). History of Photography by Josef Maria Eder; Edward Epstean; History of Color Photography by Joseph S. Friedman. Isis: A Journal of the History of Science 37:103-104.
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  12. George V. Strong (1988). Joseph II: In the Shadow of Maria Theresa, 1741–1780. History of European Ideas 9 (5):632-634.
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  13. Joseph M. Bochenski (1993). Wspomnienia. Wydawn. Philed.
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  14.  14
    Joseph W. Day (2013). Death in the Greek World: From Homer to the Classical Age by Maria Serena Mirto (Review). American Journal of Philology 134 (2):337-340.
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  15. María Rosa Menocal (1992). The "Cantar de Mio Cid": Poetic Creation in Its Economic and Social Contexts.Joseph J. Duggan. Speculum 67 (1):138-140.
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  16. Maria Saltarelli (2004). Percorsi anagogici: Tratti anagogici dell'opera di Matthias Joseph Scheeben, teologo cattolico. Divus Thomas 107 (2):100-124.
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  17. Joseph T. Snow (1989). Càrcer d'amor, Carcer d'amore: Due traduzioni della "novela" di Diego de San PedroVincenzo Minervini Maria Luisa Indini. Speculum 64 (3):744-745.
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  18.  10
    Joseph Kerman (1983). A Few Canonic Variations. Critical Inquiry 10 (1):107-125.
    Since the idea of a canon seems so closely bound up with the idea of history, there should be something to be learned from the persistent efforts that have been going on for nearly two hundred years to extend the musical repertory back in time. What is involved here is nothing less than a continuous effort to endow music with a history. From the workings of this process in the nineteenth century, we learn that where the ideology is right the (...)
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  19.  12
    Edward Nieznański (2013). The First Formalized Proof of the Indestructibility of a Subsistent Form. Studies in East European Thought 65 (1-2):65-73.
    The article presents a formalization of Thomas Aquinas proof for the indestructibility of the human soul. The author of the formalization—the first of its kind in the history of philosophy—is Father Joseph Maria Bocheński. The presentation involves no more than updating the logical symbolism used and accompanies the logical formulae with ordinary language paraphrases in order to ease the reader’s understanding of the formulae. “The fundamental idea of the Thomist proof is of utmost simplicity: things which are destructible (...)
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  20. Joseph Maria de Dios (2008). Ayudas públicas y prensa escrita: el ordenamiento jurídico comunitario. Telos: Cuadernos de Comunicación E Innovación 75:110-112.
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  21.  72
    José María García Gómez-Heras (2011). María G. Navarro: Interpretar argumentando. Isegoría 44:366-372.
    Escribir hoy en día un libro sobre hermenéutica, que tal hermenéutica se refiera a la desarrollada por G. Gadamer en su conocido Verdad y método y que se pretenda añadir algo nuevo a lo mucho escrito sobre el tema parecería, a primera vista, empresa irrealizable. Que ambas pretensiones inspiren la sólida monografía de María G. Navarro —titulada Interpretar y argumentar— constituye empresa audaz y arriesgada, plena de coraje innovador, que provoca admiración, curiosidad e interés. Contra lo que pudiera parecer a (...)
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  22.  9
    Joseph Needham, Dhruv Raina & S. Irfan Habib (eds.) (1999). Situating the History of Science: Dialogues with Joseph Needham. Oxford University Press.
    The essays in this volume place the history of science in context, especially the genre of history of science informed by Joseph Needham's ecumenical vision of science. The book presents a number of questions that relate to contemporary concerns of the history of sciences and multiculturalism.
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  23.  60
    P. Maria Joseph Christie, Ik-Whan G. Kwon, Philipp A. Stoeberl & Raymond Baumhart (2003). A Cross-Cultural Comparison of Ethical Attitudes of Business Managers: India Korea and the United States. Journal of Business Ethics 46 (3):263-287.
    Culture has been identified as a significant determinant of ethical attitudes of business managers. This research studies the impact of culture on the ethical attitudes of business managers in India, Korea and the United States using multivariate statistical analysis. Employing Geert Hofstede's cultural typology, this study examines the relationship between his five cultural dimensions and business managers' ethical attitudes. The study uses primary data collected from 345 business manager participants of Executive MBA programs in selected business schools in India, Korea (...)
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  24.  30
    James Edwin Mahon (2006). Kant and Maria Von Herbert: Reticence Vs. Deception. Philosophy 81 (3):417-444.
    This article argues for a distinction between reticence and lying, on the basis of what Kant says about reticence in his correspondence with Maria von Herbert, as well as in his other ethical writings, and defends this distinction against the objections of Rae Langton ("Duty and Desolation", 1992). I argue that lying is necessarily deceptive, whereas reticence is not necessarily deceptive. Allowing another person to remain ignorant of some matter is a form of reticence that is not deceptive. This (...)
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  25. Alex Sager (2014). Immigration, Ethics, and the Hermeneutics of Suspicion: Methodological Reflections on Joseph Carens’ The Ethics of Immigration. Ethical Perspectives 21 (4):590-99.
    In The Ethics of Immigration, Joseph Carens’ builds a sophisticated account of justice in immigration based on an interpretation of liberal states’ democratic principles and practices. I dispute Carens’ contention that his hermeneutic methodology supports a broadly liberal egalitarian consensus; instead, the consensus he detects on principles and practices appears because his interpretation presupposes liberal egalitarianism. Carens’ methodology would benefit by engaging with a “hermeneutics of suspicion” that explores the ideological and exclusionary facets of liberal egalitarian principles when applied (...)
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  26. Douglas Anderson, Giovanni Maddalena, David L. Hildebrand, Rosa Maria Calcaterra, Joseph Margolis, Sami Pihlströ, M., Rossella Fabbrichesi, Frederic R. Kellogg & Randall E. Auxier (2011). Pragmatist Epistemologies. Lexington Books.
    In a series of ten articles from leading American and European scholars, Pragmatist Epistemologies explores the central themes of epistemology in the pragmatist tradition through a synthesis of new and old pragmatist thought, engaging contemporary issues while exploring from a historical perspective. It opens a new avenue of research in contemporary pragmatism continuous with the main figures of pragmatist tradition and incorporating contemporary trends in philosophy. Students and scholars of American philosophy will find this book indispensable.
     
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  27. Terence Rajivan Edward (2013). Joseph Raz on the Problem of the Amoralist. Abstracta 7 (1):85-93.
    Joseph Raz has argued that the problem of the amoralist is misconceived. In this paper, I present three interpretations of what his argument is. None of these interpretations yields an argument that we are in a position to accept.
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  28.  1
    Colleen M. Gallagher, Jeffrey S. Farroni, Jessica A. Moore, Joseph L. Nates & Maria A. Rodriguez (2015). The Misleading Vividness of a Physician Requesting Futile Treatment. American Journal of Bioethics 15 (8):52-53.
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  29.  42
    James R. Griesemer (1990). Modeling in the Museum: On the Role of Remnant Models in the Work of Joseph Grinnell. [REVIEW] Biology and Philosophy 5 (1):3-36.
    Accounts of the relation between theories and models in biology concentrate on mathematical models. In this paper I consider the dual role of models as representations of natural systems and as a material basis for theorizing. In order to explicate the dual role, I develop the concept of a remnant model, a material entity made from parts of the natural system(s) under study. I present a case study of an important but neglected naturalist, Joseph Grinnell, to illustrate the extent (...)
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  30.  9
    Richard Bellon (2001). Joseph Dalton Hooker's Ideals for a Professional Man of Science. Journal of the History of Biology 34 (1):51 - 82.
    During the 1840s and the 1850s botanist Joseph Hooker developed distinct notions about the proper characteristics of a professional man of science. While he never articulated these ideas publicly as a coherent agenda, he did share his opinions openly in letters to family and colleagues; this private communication gives essential insight into his and his X-Club colleagues' public activities. The core aspiration of Hooker's professionalization was to consolidate men of science into a dutiful and centralized community dedicated to national (...)
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  31.  7
    Richard Bellon (2006). Joseph Hooker Takes a "Fixed Post": Transmutation and the "Present Unsatisfactory State of Systematic Botany", 1844-1860. [REVIEW] Journal of the History of Biology 39 (1):1 - 39.
    Joseph Hooker first learned that Charles Darwin believed in the transmutation of species in 1844. For the next 14 years, Hooker remained a "nonconsenter" to Darwin's views, resolving to keep the question of species origin "subservient to Botany instead of Botany to it, as must be the true relation." Hooker placed particular emphasis on the need for any theory of species origin to support the broad taxonomic delimitation of species, a highly contentious issue. His always provisional support for special (...)
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  32.  55
    Gary Richmond & Ben Udell (2013). Joseph Ransdell and the Communicational Process of Philosophy. Transactions of the Charles S. Peirce Society 49 (4):457-466.
    Joseph Morton Ransdell left a record of experimentation with the communicational process of philosophy from 1992 to his passing in 2010. This record includes the Arisbe website and the peirce-l e-forum and its archives, of which the earliest are not on the Internet, but may yet be recovered and made available. Philosophy’s communication process, and the possibility of creating and developing a telecommunity, as Ransdell called it, were among his chief theoretical and practical interests. Such interests were focused in (...)
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  33.  48
    Gabriel Ernesto Andrade (2006). El problema de la teodicea en el pensamiento de Joseph de Maistre. 'Ilu. Revista de Ciencias de Las Religiones 11:71-92.
    El problema de la teodicea ha sido una de las grandes preocupaciones del pensamiento religioso en Occidente: si Dios es absolutamente bueno y omnipotente, ¿cómo puede existir el mal en el mundo?, y ¿por qué sufren los virtuosos y gozan los impíos? En la Antigüedad, el Libro de Job intentó ofrecer una respuesta que perduró hasta tiempos modernos. En el siglo XVII, Leibniz ofreció una respuesta mucho más racionalizada, propia de los tiempos modernos. Joseph de Maistre, un contrarrevolucionario del (...)
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  34.  22
    Martin Clifford Underwood (2009). Joseph Rotblat and the Moral Responsibilities of the Scientist. Science and Engineering Ethics 15 (2):129-134.
    Professor Sir Joseph Rotblat was one of the most distinguished scientists and peace campaigners of the post second world war period. He made significant contributions to nuclear physics and worked on the development of the atomic bomb. He then became one of the world’s leading researchers into the biological effects of radiation. His life from the early 1950s until his death in August 2005 was devoted to the abolition of nuclear weapons and peace. For this he was awarded the (...)
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  35.  99
    Matthew Walhout (2010). Looking to Charles Taylor and Joseph Rouse for Best Practices in Science and Religion. Zygon 45 (3):558-574.
    People discussing science and religion usually frame their conversations in terms of essentialist assumptions about science, assumptions requiring the existence (but not the specification) of criteria according to which science can be distinguished from other forms of inquiry. However, criteria functioning at a level of generality appropriate to such discussions may not exist at all. Essentialist assumptions may be avoided if science is understood within a broader context of human practices. In a philosophy of practices, to label a practice as (...)
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  36.  32
    Catherine Legg (2013). “The Meaning of a Thought is Altogether Something Virtual”: Joseph Ransdell and His Legacy. Transactions of the Charles S. Peirce Society 49 (4):451-456,.
    Joseph Ransdell (1931–2010), who received his Ph.D in philosophy from Columbia University in 1966, where he was advised by Sidney Morgenbesser, and spent most of his career at Texas Tech University, offered an original and focused challenge to academic philosophy at the end of the Second Millennium. His guiding philosophical passion was understanding how communication might best encourage and support truth seeking. This introduction to a special edition of the Transactions of the Charles S. Peirce Society which is devoted (...)
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  37.  34
    Jim Endersby (2011). A Life More Ordinary: The Dull Life but Interesting Times of Joseph Dalton Hooker. [REVIEW] Journal of the History of Biology 44 (4):611 - 631.
    The life of Joseph Dalton Hooker (1817-1911) provides an invaluable lens through which to view mid-Victorian science. A biographical approach makes it clear that some well-established narratives about this period need revising. For example, Hooker's career cannot be considered an example of the professionalisation of the sciences, given the doubtful respectability of being paid to do science and his reliance on unpaid collectors with pretensions to equal scientific and/or social status. Nor was Hooker's response to Darwin's theories either straightforward (...)
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  38.  13
    González Juan David Gómez (2014). The Tragedy of Being Sincere: José María Arguedas, Authenticity and Sincerity. Escritos 22 (49):457-473.
    The following paper aims to show that the reception of José María Arguedas’most ambitious work, Todas las Sangres [Every Blood], and his suicide were the consequences of a generation that valued authenticity over sincerity. By making acritical analysis of the life and works of Argueda in the light of Lionel Trilling’s conceptsof “sincerity” and “authenticity”, the following paper concludes that Argueda’s natural sincerity might actually have been more complex and productive than the authenticity of his literary and academic peers.
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  39.  12
    José Álvaro Campos Vieira (2014). Aurora de uma espiritualidade sem religião: análise dos sem religião a partir da concepção de espiritualidade não religiosa de Marià Corbí. Horizonte 12 (35):1009-1011.
    VIEIRA, José Álvaro Campos. Aurora de uma espiritualidade sem religião: análise dos sem religião a partir da concepção de espiritualidade não religiosa de Marià Corbi. 2014. Dissertação , Programa de Pós-graduação em Ciências da Religião, Pontifícia Universidade Católica de Minas Gerais, Belo Horizonte.
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  40.  48
    Joseph-Matthew Mfutso-Bengo, Eva-Maria Mfutso-Bengo & Francis Masiye (2008). Ethical Aspects of Hiv/Aids Prevention Strategies and Control in Malawi. Theoretical Medicine and Bioethics 29 (5):349-356.
    HIV/AIDS prevention campaigns have been overshadowed by conflicting, competing, and contradictory views between those who support condom use as a last resort and those who are against it for fear of promoting sexual immorality. We argue that abstinence and faithfulness to one partner are the best available moral solutions to the HIV/AIDS pandemic. Of course, deontologists may argue that condom use might appear useful and effective in controlling HIV/AIDS; however, not everything that is useful is always good. In principle, all (...)
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  41.  15
    Arlindo Ferreira Gonçalves (2007). A Pessoa Humana Como Protagonista da "História Ética" Na Filosofia de María Zambrano. Utopía y Praxis Latinoamericana 12 (37):69-77.
    This article attempts to recover the arguments of Spanish philosopher María Zambrano, particularly from works expounding her thoughts regarding the notion of person, and to demonstrate how such a reflection engenders the constitution of the idea of history for westernman, characterized by anethi..
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  42. Joseph M. Bochenski & Jan Parys (1990). Entre la Logique Et la Foi Entretiens Avec Joseph-M. Boche Nski. Monograph Collection (Matt - Pseudo).
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  43.  12
    Lilla Krász (2012). Quackery Versus Professionalism? Characters, Places and Media of Medical Knowledge in Eighteenth-Century Hungary. Studies in History and Philosophy of Science Part C 43 (3):700-709.
    This essay discusses the question of health in the Kingdom of Hungary during the Age of Enlightenment. It explores the relationships and tensions between central theories of medical police and the local expectations of government administrators, as well as those between academic or official knowledge and implicit or alternative knowledge about health. The reigns of Maria Theresia and Joseph II marked the moment at which particular kinds of folk and practical knowledge about healing became visible and above all (...)
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  44.  18
    Martin C. Underwood (2013). Joseph Rotblat, the Bomb and Anomalies From His Archive. Science and Engineering Ethics 19 (2):487-490.
    Professor Sir Joseph Rotblat made significant contributions to nuclear physics and worked on the development of the atomic bomb. He walked out of the Manhattan Project after working there for less than a year, the only scientist to do so. Rotblat gave a comprehensive account of his time at Los Alamos. His Archive is now becoming available and papers contained therein are inconsistent with some aspects of his account. The reasons as to how such anomalies and contradictions could occur (...)
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  45.  23
    Sarah Moses (2009). "Keeping the Heart": Natural Affection in Joseph Butler's Approach to Virtue. Journal of Religious Ethics 37 (4):613-629.
    This essay considers eighteenth-century Anglican thinker Joseph Butler's view of the role of natural emotions in moral reasoning and action. Emotions such as compassion and resentment are shown to play a positive role in the moral life by motivating action and by directing agents toward certain good objects—for example, relief of misery and justice. For Butler, moral virtue is present when these natural affections are kept in proper proportion by the "superior" principles of the moral life—conscience, self-love, and benevolence—which (...)
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  46.  17
    Nitin Trasi, Francis X. Clooney, Maria Hibbets, George Cronk, Brian A. Hatcher, Robin Rinehart, Karen Pechilis Prentiss, Hal W. French, Francis X. Clooney, Lisa Bellantoni, Frank J. Korom, Robert Menzies, Constantina Rhodes Bailly, Gavin Flood, Rebecca J. Manring, Loriliai Biernacki, Brian K. Pennington, John Grimes, Richard D. MacPhail, Glenn Wallis, John J. Thatamanil, John Grimes, Thomas Forsthoefel, Denise Cush, Yasmin Saikia, Joseph A. Bracken, Lise F. Vail, Jacqueline Suthren Hirst, Judson B. Trapnell, Ellison Banks Findly, Paul Waldau, D. L. Johnson & John Grimes (2000). Book Reviews and Notices. [REVIEW] International Journal of Hindu Studies 4 (1):61-107.
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  47.  4
    Carolina Bezerra de Souza (2014). REIMER, Ivoni Richter. Maria, Jesus e Paulo com as mulheres: textos, interpretações e história. [REVIEW] Horizonte 12 (34):631-633.
    Resenha: REIMER, Ivoni. Maria, Jesus e Paulo com as mulheres : textos, interpretações e história. São Leopoldo: CEBI; São Paulo: Paulus, 2013. 101p.
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  48.  2
    Michael Santa Maria, Joseph King, Min Xie, Bibo Zheng, K. H. Pribram, Don Doherty & Karl H. Pribram (1995). Responses of Somatosensory Cortical Neurons to Spatial Frequency and Orientation: A Progress Report. In Joseph E. King & Karl H. Pribram (eds.), Scale in Conscious Experience. Lawrence Erlbaum
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  49.  3
    João J. Vila-Chã, Pablo López López, María Isabel Peña Aguado, Sergio Rodero, Pedro Valinho, Diego Giordano, Renato Epifânio & Joseph W. Koterski (2008). Crónica. Revista Portuguesa de Filosofia 64 (2/4):1315 - 1344.
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  50.  1
    Filipe Pinto Monteiro (2010). Vida em Santidade: modos de ser santo em uma comunidade messiânico-milenarista do sertão baiano (Pau de Colher, 1934-1938) - DOI: 10.5752/P.2175-5841.2010v8n18p170. [REVIEW] Horizonte 8 (18):170-195.
    A proposta do artigo é analisar o fenômeno peculiar da honraria santoral na comunidade messiânico-milenarista de Pau de Colher (Casa Nova, sertão da Bahia, 1934-1938). A partir de um recorte histórico-cultural e teológico, a investigação será encaminhada no sentido de esclarecer a atuação de uma liderança religiosa, popular e carismática atada a modelos de santidade gestados durante o período medieval no ocidente cristão e transmigrados para o Novo Mundo após os descobrimentos. O texto apresenta documentação inédita e estabelece uma discussão (...)
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