Results for 'St Iwan'

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  1.  62
    On the Untenability of Nelson's Predicativism.St Iwan - 2000 - Erkenntnis 53 (1-2):147-154.
    By combining some technical results from metamathematicalinvestigations of systems of Bounded Arithmetic, I will givean argument for the untenability of Nelson 's finitistic program,encapsulated in his book Predicative Arithmetic.
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  2.  23
    An Analysis of Quine's ``Ontological Reduction and the World of Numbers''.St Iwan - 2000 - Erkenntnis 53 (1-2):195-218.
    A detailed analysis of Quine's paper on ontologicalreduction shows that the proxy-function requirement, in hischaracterization of the concept of ontological reduction,is superfluous for blocking Pythagoreism and inappropriate for a generalblockade of ontological monism.
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  3.  2
    Ethical Leadership in Modern Employment Relationships: Lessons From St. Benedict. [REVIEW]Christopher C. A. Chan, Kenneth McBey & Brenda Scott-Ladd - 2011 - Journal of Business Ethics 100 (2):221 - 228.
    Business ethics and leadership play an increasingly important role for contemporary organizations as employers and employees search for new ways to cope with ongoing changes in organizational environments. Research attention to date has focused upon how to improve process and structural configurations, while there has been scant attention devoted to an examination of the ethical and leadership perspective. This article breaks new ground by exploring the applicability of the Rule of St. Benedict (RSB) to modern employment relationships. A significant proportion (...)
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  4.  40
    On the Normative Dimension of St. Petersburg Paradox.David Teira - 2006 - Studies in History and Philosophy of Science 37 (2):210-23.
    In this paper I offer an account of the normative dimension implicit in D. Bernoulli’s expected utility functions by means of an analysis of the juridical metaphors upon which the concept of mathematical expectation was moulded. Following a suggestion by the late E. Coumet, I show how this concept incorporated a certain standard of justice which was put in question by the St. Petersburg paradox. I contend that Bernoulli would have solved it by introducing an alternative normative criterion rather than (...)
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  5.  27
    The St. Petersburg Gamble and Risk.Paul Weirich - 1984 - Theory and Decision 17 (2):193-202.
    One resolution of the St. Petersburg paradox recognizes that a gamble carries a risk sensitive to the gamble's stakes. If aversion to risk increases sufficiently fast as stakes go up, the St. Petersburg gamble has a finite utility.
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  6.  59
    Solving the St. Petersburg Paradox in Cumulative Prospect Theory: The Right Amount of Probability Weighting.Marie Pfiffelmann - 2011 - Theory and Decision 71 (3):325-341.
    Cumulative Prospect Theory (CPT) does not explain the St. Petersburg Paradox. We show that the solutions related to probability weighting proposed to solve this paradox, (Blavatskyy, Management Science 51:677–678, 2005; Rieger and Wang, Economic Theory 28:665–679, 2006) have to cope with limitations. In that framework, CPT fails to accommodate both gambling and insurance behavior. We suggest replacing the weighting functions generally proposed in the literature by another specification which respects the following properties: (1) to solve the paradox, the slope at (...)
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  7.  17
    Józef Maria Bocheński's Logical Analyses of Question I of St. Thomas Aquinas' Summa Theologiae.Marek Porwolik - 2013 - Studies in East European Thought 65 (1-2):75-99.
    Bocheński claims that it would be very useful to apply logical tools to philosophical and theological investigations. His viewpoint can be ascribed to the fact that during Bocheński’s youth logic and reflections on the foundations of mathematics flourished. His seminal work on these issues is the book Gottes Dasein und Wesen. Logische Studien zur Summa Theologiae I, qq. 2–11 (2003). Due to the fact that it was necessary to introduce numerous corrections to it, the book was published over a decade (...)
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  8.  36
    Union and Difference: A Dialectical Structuring of St. John of the Cross' Mysticism.Peter Gan Chong Beng - 2009 - Sophia 48 (1):43-57.
    This paper intends to append the frame of dialectic upon St. John of the Cross’ delineation of mysticism. Its underlying hypothesis is that the dialectical structuring of St. John’s mystical theology promises to unravel the web of relational concepts embedded within his immense writings on this unique phenomenon. It is hoped that as a consequence of this undertaking, relevant pairs of correlative opposites that figure prominently in mysticism can be elucidated and perhaps come to some form of resolution.
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  9.  6
    As celebrações nas igrejas da ordem terceira de São Francisco: festas e cultura entre os seculares franciscanos no Império português, século XVIII (The celebrations in the churches of the Third Ord. of St. Francis) - DOI: 10.5752/P.2175-5841.2011v9n21p306. [REVIEW]Juliana de Mello Moraes - 2011 - Horizonte 8 (21):306-320.
    Resumo As festas, durante o século XVIII, desempenhavam um importante papel no cotidiano das associações de leigos e religiosas. As ordens terceiras franciscanas organizavam distintas celebrações no intuito de promover a instituição no campo religioso local, difundir suas devoções e, ao mesmo tempo, ampliar o seu recrutamento. Este artigo analisa alguns elementos constituintes das celebrações realizadas pelas ordens terceiras de São Francisco em diferentes cidades do império português (Braga e São Paulo), visando compreender o significado e a valorização atribuídos às (...)
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  10.  10
    St. Louis Hegelians.Richard Field - 2001 - Internet Encyclopedia of Philosophy.
    Harris and Brokmeyer met in 1858 at the St. Louis Mercantile Library, where Harris was offering a public lecture. Brokmeyer convinced Harris of the significance of Hegel’s system, and its relevance to the historical trends of American society. They immediately joined forces, attracting a number of other youthful followers with intellectual ambitions, many of whom were, like Harris, teachers in the public schools. The nascent Hegelian movement was temporarily stalled when Brokmeyer went off to serve as a Colonel in the (...)
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  11. Measuring the Process of Quality of Care for ST‐Segment Elevation Acute Myocardial Infarction Through Data‐Mining of the Electronic Discharge Notes.Sheng‐Nan Chang, Jou‐Wei Lin, Shi‐Chi Liu & Juey‐Jen Hwang - 2008 - Journal of Evaluation in Clinical Practice 14 (1):116-120.
  12.  40
    Matter, E. Ann and Lesley Smith, Eds., From Knowledge to Beatitude: St. Victor, Twelfth-Century Scholars, and Beyond. Essays in Honor of Grover A. Zinn, Jr. Notre Dame, IN: University of Notre Dame Press, 2013, in H-France Review Vol. 14 (May 2014), No. 79, Pp. 1-4. [REVIEW]Eileen C. Sweeney - 2014 - H-France Review 14 (79):1-4.
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  13.  29
    Time, Bounded Utility, and the St. Petersburg Paradox.Tyler Cowen & Jack High - 1988 - Theory and Decision 25 (3):219-223.
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  14.  4
    Hermeneutics in St. Bonaventure. Breviloquium’s Prologue.Manuel Lazaro - 2016 - Anuario Filosófico 49 (2):385-399.
    Intentaremos mostrar en este estudio qué significa la expresión “hermenéutica en san Buenaventura”. Esto significa que no pretendemos hacer una lectura hermenéutica del pensamiento bonaventuriano y que situados desde una perspectiva de historia del pensamiento nos preguntaremos si realiza lo que podría señalarse en términos modernos una “teología hermenéutica” o más bien una “hermenéutica teológica”, es decir, una aproximación y lectura teológico-filosófica como herramienta para conseguir un fin teológico determinado. Para ello realizaremos una lectura del Prólogo del Breviloquium, sin duda, (...)
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  15.  3
    Hugh of St. Victor: The Augustinian Tradition of Sacred and Secular Reading Revised.Eileen C. Sweeney - 1995 - In Edward D. English (ed.), Reading and Wisdom: The De Doctrina Christiana of Augustine in the Middle Ages. University of Notre Dame Press. pp. 61-83.
  16.  2
    Mediating the Word: St. Patrick, The Trivium, and Christian Communication.Jennifer Karyn Reid - 2009 - Mediatropes 2 (1):84-116.
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  17.  13
    The Science of Reason: A Festschrift for Jonathan St B.T. Evans.K. Manktelow, D. E. Over & S. Elqayam (eds.) - 2011 - Psychology Press.
    This volume is a state-of-the-art survey of the psychology of reasoning, based around, and in tribute to, one of the field "s most eminent figures: Jonathan St B.T. Evans.
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  18. St. Thomas Aquinas on Intelligent Design.Robert C. Koons & Logan Paul Gage - 2011 - Proceedings of the American Catholic Philosophical Association 85:79-97.
    Recently, the Intelligent Design (ID) movement has challenged the claim of many in the scientific establishment that nature gives no empirical signs of having been deliberately designed. In particular, ID arguments in biology dispute the notion that neo-Darwinian evolution is the only viable scientific explanation of the origin of biological novelty, arguing that there are telltale signs of the activity of intelligence which can be recognized and studied empirically. In recent years, a number of Catholic philosophers, theologians, and scientists have (...)
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  19.  78
    Evaluating the Pasadena, Altadena, and St Petersburg Gambles.Terrence L. Fine - 2008 - Mind 117 (467):613-632.
    By recourse to the fundamentals of preference orderings and their numerical representations through linear utility, we address certain questions raised in Nover and Hájek 2004, Hájek and Nover 2006, and Colyvan 2006. In brief, the Pasadena and Altadena games are well-defined and can be assigned any finite utility values while remaining consistent with preferences between those games having well-defined finite expected value. This is also true for the St Petersburg game. Furthermore, the dominance claimed for the Altadena game over the (...)
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  20.  77
    Capitalization in the St. Petersburg Game Why Statistical Distributions Matter.Mariam Thalos & Oliver Richardson - 2014 - Politics, Philosophy and Economics 13 (3):292-313.
    In spite of its infinite expectation value, the St. Petersburg game is not only a gamble without supply in the real world, but also one without demand at apparently very reasonable asking prices. We offer a rationalizing explanation of why the St. Petersburg bargain is unattractive on both sides (to both house and player) in the mid-range of prices (finite but upwards of about $4). Our analysis – featuring (1) the already-established fact that the average of finite ensembles of the (...)
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  21.  38
    St. Thomas Aquinas on the Problem of Too Many Thinkers.Patrick Toner - 2012 - Modern Schoolman 89 (3-4):209-222.
    It has been argued that St. Thomas Aquinas’s anthropological views fall prey to the problem of “Too Many Thinkers.” The worry, roughly, is that his views entail that I—a human person—am able to think, but that my soul—which is not a human person—is also able to think. Hence, too many thinkers: there are too many ofus having my thoughts. In this paper, I show why this is not a problem for St. Thomas. Along the way, I also address Peter Unger’s (...)
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  22.  14
    Buy, Lie, or Die: An Investigation of Chinese ST Firms' Voluntary Interim Audit Motive and Auditor Independence. [REVIEW]Alex G. H. Chu, Xingqiang du & Guohua Jiang - 2011 - Journal of Business Ethics 102 (1):135-153.
    In the Chinese stock market, special treatment (ST) firms are the firms listed as facing imminent danger of delisting, unless they return to profitability after reporting two consecutive annual losses. Some ST firms voluntarily pay substantial fees to their external auditors to conduct interim audits, which are not required by regulations. In this study, we investigate and find that ST firms that pay for voluntary interim audits report greater discretionary accrued earnings, higher non-operating earnings, and higher returns on assets in (...)
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  23.  57
    Two Sources of Michael Polanyi's Prototypal Notion of Incommensurability: Evans-Pritchard on Azande Witchcraft and St Augustine on Conversion.Struan Jacobs - 2003 - History of the Human Sciences 16 (2):57-76.
    Michael Polanyi argues in Personal Knowledge (1958) that conceptual frameworks involved in major scientific controversies are separated by a `logical gap'. Such frameworks, according to Polanyi (1958: 151), are logically disconnected: their protagonists think differently, use different languages and occupy different worlds. Relinquishing one framework and adopting another, Polanyi's scientist undergoes a `conversion' to a new `faith'. Polanyi, in other words, presaged Kuhn and Feyerabend's concept of incommensurability. To what influences was Polanyi subject as he developed his concept of the (...)
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  24.  89
    St. Thomas Aquinas on Death and the Separated Soul.Patrick Toner - 2010 - Pacific Philosophical Quarterly 91 (4):587-599.
    Since St. Thomas Aquinas holds that death is a substantial change, a popular current interpretation of his anthropology must be mistaken. According to that interpretation – the ‘survivalist’ view – St. Thomas holds that we human beings survive our deaths, constituted solely by our souls in the interim between death and resurrection. This paper argues that St. Thomas must have held the ‘corruptionist’ view: the view that human beings cease to exist at their deaths. Certain objections to the corruptionist view (...)
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  25.  31
    Reflection in Business Ethics: Insights From St. Ignatius' Spiritual Exercises. [REVIEW]Dennis J. Moberg & Martin Calkins - 2001 - Journal of Business Ethics 33 (3):257 - 270.
    We examine the Spiritual Exercises developed by St. Ignatius Loyola for the purpose of informing the structure of reflection as a tool in business ethics. At present, reflection in business is used to clarify moods, expectations, theories of use, and defining moments. We suggest here that Ignatius' Exercises, which focus on ends, engage the emotions and imagination, use role modeling, and require a response, might be useful as a model for reflection in business.
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  26.  3
    Oikonomia, Incarnation and Immediacy: The Figure of the Jew in St John of Damascus.Andrew Benjamin - forthcoming - International Journal of Philosophical Studies:1-16.
    This paper investigates the role of oikonomia in the writings of St John of Damascus and how that role is integral to the construction of the figure of the Jew.
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  27.  44
    Heidegger, Wittgenstein and St Paul on the Last Judgement: On the Roots and Significance of 'The Theoretical Attitude'.Denis McManus - 2013 - British Journal for the History of Philosophy 21 (1):143 - 164.
    (2013). Heidegger, Wittgenstein and St Paul on the Last Judgement: On the Roots and Significance of ‘The Theoretical Attitude’. British Journal for the History of Philosophy: Vol. 21, No. 1, pp. 143-164. doi: 10.1080/09608788.2012.686980.
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  28. St. Augustine on Text and Reality (and a Little Gadamerian Spice).Cynthia R. Nielsen - 2009 - Heythrop Journal 50 (1):98-108.
    One way of viewing the organizing structure of the Confessions is to see it as an engagement with various texts at different phases of St. Augustine’s life. In the early books of the Confessions, Augustine describes the disordered state that made him unable to read any text (sacred or profane) properly. Yet following his conversion his entire orientation— not only to texts but also to reality as a whole—changes. This essay attempts to trace the winding paths that lead up to (...)
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  29.  23
    Evil Human Nature: From the Perspectives of St. Augustineand Hsun Tzu.Hu Xiajun & Guo Jing - 2011 - Open Journal of Philosophy 1 (2):61.
    The view of evil human nature is important in Chinese and western cultures. The thesis chooses evil human in St. Augustine’s thoughts and Hsun Tzu’s thoughts to compare and analyze evil in these two. St. Augustine, who is called “the Saint of God”, views the definition of evil, the resource of it, and salvations of it from the aspect of religious beliefs. He considers that evil is the privation of goodness and is not created by God. Because God is omnipotent (...)
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  30. St. Augustine on Time, Time Numbers, and Enduring Objects.Jason W. Carter - 2011 - Vivarium 49 (4):301-323.
    Abstract Throughout his works, St. Augustine offers at least nine distinct views on the nature of time, at least three of which have remained almost unnoticed in the secondary literature. I first examine each these nine descriptions of time and attempt to diffuse common misinterpretations, especially of the views which seek to identify Augustinian time as consisting of an un-extended point or a distentio animi . Second, I argue that Augustine's primary understanding of time, like that of later medieval scholastics, (...)
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  31.  7
    Saving St. James: A Case Study of Farmwomen Entrepreneurs. [REVIEW]Sandra Sattler Weber - 2007 - Agriculture and Human Values 24 (4):425-434.
    An ethnographic case study of five rural farmwomen in Cedar County, Nebraska, was conducted to contribute to the understudied area of rural entrepreneurship and women entrepreneurs. This naturalistic inquiry into the lived experiences of five women provides an exceptional view of the founding of a new microenterprise, the St. James Marketplace, a farmer-to-customer market in an agricultural setting. The study considered factors identified from previous research on entrepreneurship in both urban and rural settings. It connected the formation of this microenterprise (...)
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  32.  27
    The European University at St. Petersburg: A Case Study in Sociology of Post-Soviet Knowledge.Oleg Zhuravlev, Daneil Kondov & Natalia Savel’eva - 2009 - Studies in East European Thought 61 (4):291-308.
    The article presents results of an ongoing study of centers of intellectual innovations in post-Soviet Russia. Using the European University at St. Petersburg as the main object of their analysis, the authors demonstrate how new models of academic careers, which became available in the 1980s and 1990s, were eventually institutionalized as new models of knowledge production and educational practices. Supported by American foundations, this private university had to invent a new institutional structure and to position itself within the field of (...)
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  33.  3
    St. Paul Among the Philosophers.John D. Caputo & Linda Martín Alcoff (eds.) - 2009 - Indiana University Press.
    In his epistles, St. Paul sounded a universalism that has recently been taken up by secular philosophers who do not share his belief in Christ, but who regard his project as centrally important for contemporary political life. The Pauline project—as they see it—is the universality of truth, the conviction that what is true is true for everyone, and that the truth should be known by everyone. In this volume, eminent New Testament scholars, historians, and philosophers debate whether Paul's promise can (...)
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  34.  7
    The Political and Social Ideas of St. Augustine.Dorothy Emmet & Herbert A. Deane - 1963 - Philosophical Quarterly 16 (62):72.
    A critical essay on St. Augustine's social and political thought. In describing Augustine, the author captures the essence of the man in these words: "Genius he had in full measure... he is the master of the phrase or the sentence that embodies a penetrating insight, a flash of lightning that illuminates the entire sky; he is the rhetorician, the epigrammist, the polemicist, but not the patient, logical systematic philosopher.".
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  35.  73
    St. Thomas Aquinas on Punishing Souls.Patrick Toner - 2012 - International Journal for Philosophy of Religion 71 (2):103-116.
    The details of St. Thomas Aquinas’s anthropological view are subject to debate. Some philosophers believe he held that human persons survive their deaths. Other philosophers think he held that human persons cease to exist at their death, but come back into being at the general resurrection. In this paper, I defend the latter view against one of the most significant objections it faces, namely, that it entails that God punishes and rewards separated souls for the sins or merits of something (...)
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  36. St. Thomas' Natural Law and Laozi's Heavenly Dao: A Comparison and Dialogue.Vincent Shen - 2011 - Philosophy and Culture 38 (4):85-105.
    This article aims to explore the concept of Heaven and St. Thomas Aquinas I "Summa Theologica" explained the basis of natural law and metaphysics. The philosophy, the I's "Road" was opened on their own, said that the ultimate reality itself; second source that can be raw, such as "Dawson, one two, two three, three things," a phrase below; again , then follow all the rules change. In this regard, I tend to "Heaven", "heaven" statement, basically all things to follow the (...)
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  37.  11
    Natural Theology in St. Thomas's Early Doctrine of Truth.Michael M. Waddell - 2004 - Sapientia 59 (215):5-21.
    The role of natural theology in St. Thomas Aquinas's early doctrine of (transcendental) trut, especially in question one of Aquinas's "Disputed Questions on Truth (De veritate).
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  38.  23
    St. Francis, Paul Taylor, and Franciscan Biocentrism.John Mizzoni - 2004 - Environmental Ethics 26 (1):41-56.
    The biocentric outlook on nature affirms our fellowship with other living creatures and portrays human beings as members of the Earth’s community who have equal moral standing with other living members of the community. A comparison of Paul Taylor’s biocentric theory of environmental ethics and the life and writings of St. Francis of Assisi reveals that Francis maintained a biocentric environmental ethic. This individualistc environmental ethic is grounded in biology and is unaffected by the paradigm shift in ecology in which (...)
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  39.  42
    St Paul in the Early 20th Century History of Religions. The Mystic of Tarsus and the Pagan Mystery Cults After the Correspondence of Franz Cumont and Alfred Loisy. [REVIEW]Annelies Lannoy - 2012 - Zeitschrift für Religions- Und Geistesgeschichte 64 (3):222-239.
    Alfred Loisy (1857-1940), the excommunicated French modernist priest and historian of religions, and Franz Cumont (1868-1947), the Belgian historian of religions and expert in pagan mystery cults, conducted a lively correspondence in which they intensively exchanged ideas. One of their favorite subjects for discussion was the dependence of St Paul on the pagan mysteries. Loisy dealt with this early 20 th century moot point for Protestant, Catholic and non-religious scholars in his publications, while Cumont always remained silent. This study of (...)
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  40.  28
    Scientific Explanations of Mystical Experiences, Part I: The Case of St. Teresa.Evan Fales - 1996 - Religious Studies 32 (2):143-163.
    Several writers have argued for the implausibility of there being naturalistic explanations of mystical experience. These writers recognize that the evidential significance of mystical experiences for theism depends upon whether explanations that exclude supernatural agency can be discounted; but they seem unaware of some of the best scientific work done in this area. Part I of the present paper introduces the theory of I. M. Lewis, an anthropologist, and tests it against the case of St Teresa. I use Teresa because (...)
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  41.  5
    The Ontology of Virtue as Participation in Divine Love in the Works of St. Maximus the Confessor.Emma Brown Dewhurst - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):157-169.
    This paper demonstrates the ontological status of virtue as an instance of love within the cosmology of St Maximus the Confessor. It shows that we may posit the real existence of a ‘virtue’ in so far as we understand it to have its basis in, and to be an instance of love. Since God is love and the virtues are logoi, it becomes possible and beneficial to parallel the relationship between love and the virtues with Maximus’ exposition of the Logos (...)
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  42.  15
    Autognosis in the Confessions of St. Augustine.Leal Heber - 2014 - Veritas: Revista de Filosofia da PUCRS 31:161-178.
    El presente artículo tiene como objetivo mostrar que las Confesiones no solamente pueden ser leídas como una autobiografía, como un itinerario espiritual o como una exhortación divina; sino que, además, puede ser entendida como el despliegue de un pensamiento ávido de trascendencia que posibilita la revitalización de la prudencia como saber moral. Aunque san Agustín no explicita una definición de prudencia en el texto, creo, sin embargo, que es posible construir a partir de su pensamiento una noción de sabiduría que (...)
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  43.  14
    St. Thomas on the Incorruptibility of the Human Soul: A Reassessment of His Argument From Natural Desire.Eike-Henner W. Kluge - 2015 - Review of Metaphysics 68 (4):742-757.
    St. Thomas’s argument for the immortality of the human soul in question 75, article 6 of his Summa Theologica has historically been rejected, most famously perhaps by Duns Scotus, who said that it was inconclusive at best and question begging at worst. This article argues that Scotus’s critique may be unfair because it rests on a mistaken understanding of what St. Thomas means by the phrase “natural desire,” and that if one unpacks the ontological assumptions that underlie St. Thomas’s reasoning (...)
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  44.  28
    A Problem of Unity in St. Thomas’s Account of Human Action.Gerard Casey - 1987 - New Scholasticism 61 (2):146-161.
    In his many and varied writings, St Thomas presents us with both a sophisticated account of human action and a complicated moral theory. In this article, I shall be considering the question of whether St Thomas’s theory of action and his moral theory are mutually consistent. My claim shall be that St Thomas can preserve the ontological unity of human action—but only at the cost of rendering it extremely difficult to evaluate in a manner consistent with his moral theory, or, (...)
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  45.  15
    St. Leon and the Culture of the Heart.Louise Joy - 2007 - History of European Ideas 33 (1):40-53.
    This essay reads Godwin's second novel, St. Leon , as an attempt to counter the asperity he expresses towards the domestic affections in his political philosophy of the 1790s. In St. Leon, Godwin seeks to square his newfound interest in the affections as a topic for fiction with his commitment to an anti-establishment political agenda. Though it is presented as a ‘eulogium’ to ‘the affections and charities of private life’, the narrative persistently undercuts the potential for the affections to stimulate (...)
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  46.  15
    Saying of St. Francis de Sales Concerning the Need for Christian Cheerfulness in Everyday Life.St Francis de Sales - 1997 - The Chesterton Review 23 (3):391-391.
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  47.  17
    St. Vincent de Paul and Business Ethics.John C. Bowes - 1998 - Journal of Business Ethics 17 (15):1663-1667.
    St. Vincent de Paul (1581–1660) is well known for his contribution to charitable and social works. Even though he left no detailed examination of his business practices, by examining his life and his commitment to the poor, it is possible to frame a Vincentian theology of business ethics. Such an understanding would include educating students in the social teaching of the Catholic Church, a preferential option for the poor, good organization, sound business theory, economizing, and a foundation in the liberal (...)
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  48.  4
    Scientific Explanations of Mystical Experiences, Part I: The Case of St Teresa.Evan Fales - 1996 - Religious Studies 32 (2):143.
    Several writers have argued for the implausibility of there being naturalistic explanations of mystical experience. These writers recognize that the evidential significance of mystical experiences for theism depends upon whether explanations that exclude supernatural agency can be discounted; but they seem unaware of some of the best scientific work done in this area. Part I of the present paper introduces the theory of I. M. Lewis, an anthropologist, and tests it against the case of St Teresa. I use Teresa because (...)
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    St. Thomas Aquinas: The Unity of the Person and the Passions.Maria Carl - 2012 - Proceedings of the American Catholic Philosophical Association 86:201-212.
    One of St. Thomas Aquinas’s most ingenious, yet underappreciated, philosophical innovations is his synthesis of Plato’s dualism and Aristotle’s hylomorphism in his theory of the human person. Aquinas’s view of the person expresses itself in a number of aspects of his thought. In this paper, I explore how his understanding of the passions is a reflection of his account of the unity of the human person. Just as Aquinas’s view of the person reconciles elements of dualism and hylomorphism, his explanation (...)
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  50. The Archaean Controversy in Britain: Part I—The Rocks of St David's.D. R. Oldroyd - 1991 - Annals of Science 48 (5):407-452.
    Early geological investigations in the St David's area are described, particularly the work of Murchison. In a reconnaissance survey in 1835, he regarded a ridge of rocks at St David's as intrusive in unfossiliferous Cambrian; and the early Survey mapping was conducted on that assumption, leading to the publication of maps in 1845 and 1857. The latter represented the margins of the St David's ridge as ‘Altered Cambrian’. So the supposedly intrusive ‘syenite’ was regarded as younger, and there was no (...)
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