Results for 'St��phanie Duvail'

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  1.  24
    Does St. Thomas Really Prove the Soul’s Immortality?George St Hilaire - 1960 - New Scholasticism 34 (3):340-356.
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  2.  6
    Gestion de l'Eau Et Interactions Société-Nature le Cas du Delta du Sénégal En Rive Mauritanienne.S. Duvail - 2001 - Nature Sciences Sociétés 9 (2):5-16.
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  3.  5
    The Symbolic Spirituality of St. Francis.Donald P. St John - 1979 - Franciscan Studies 39 (1):192-205.
  4. John of St. Thomas [Poinsot] on Sacred Science: Cursus Theologicus I, Question 1, Disputation 2.John Of St Thomas - 2014 - St. Augustine's Press.
  5.  15
    ST, LP and Tolerant Metainferences.Bogdan Dicher & Francesco Paoli - 2019 - In Can Başkent & Thomas Macaulay Ferguson (eds.), Graham Priest on Dialetheism and Paraconsistency. Springer Verlag. pp. 383-407.
    The strict-tolerant approach to paradox promises to erect theories of naïve truth and tolerant vagueness on the firm bedrock of classical logic. We assess the extent to which this claim is founded. Building on some results by Girard we show that the usual proof-theoretic formulation of propositional ST in terms of the classical sequent calculus without primitive Cut is incomplete with respect to ST-valid metainferences, and exhibit a complete calculus for the same class of metainferences. We also argue that the (...)
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  6.  37
    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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  7.  1
    Historical and Culturologic Aspects in Slavic Studies as the Directions of a Joint Activity of St. Cyril and St. Methodius University of Veliko Turnovo and Bashkir State University.St Burov & L. A. Kalimullina - 2013 - Liberal Arts in Russiaроссийский Гуманитарный Журналrossijskij Gumanitarnyj Žurnalrossijskij Gumanitaryj Zhurnalrossiiskii Gumanitarnyi Zhurnal 2 (3):293.
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  8.  47
    Beyond STS: A Research‐Based Framework for Socioscientific Issues Education.Dana L. Zeidler, Troy D. Sadler, Michael L. Simmons & Elaine V. Howes - 2005 - Science Education 89 (3):357-377.
  9. 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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  10.  23
    An Asterisk Denotes a Publication by a Member of the American Catholic Philosophical Association. The Editors Welcome Suggestions for Reviews. Allman, Mark J. Who Would Jesus Kill? War, Peace, and the Christian Tradition. Winona, Minn.: St. Mary's Press, 2008. Pp. 325. Paper $24.95, ISBN: 978-0-88489-984-6. [REVIEW]G. E. M. Anscombe & St Thomas Aquinas - 2008 - American Catholic Philosophical Quarterly 82 (4).
  11.  42
    Would St. Thomas Aquinas Baptize an Extraterrestrial?Edmund Michael Lazzari - 2018 - New Blackfriars 99 (1082):440-457.
    This paper will attempt an investigation of hypothetical intelligent extraterrestrial life from the perspective of the philosophy and theology of St. Thomas Aquinas. Section I will feature an overview of St. Thomas's relevant philosophy of human nature and the differences between human and extraterrestrial natures. Section II will, with special attention to St. Thomas's De malo, treat some possibilities regarding the need for salvation in our hypothetical species. Section III will outline relevant aspects of Thomistic soteriology, especially the reasons behind (...)
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  12.  9
    Dossier : Des recherches participatives dans la production des savoirs liés à l’environnement – Recherches participatives en Tanzanie : un observatoire local pour un dialogue autour de la gestion des territoires et de l’eau.Stéphanie Duvail, Jean-Luc Paul, Olivier Hamerlynck, Amos Majule, Wanja D. Nyingi, Aggrey Mwakalinga & Kassim Kindinda - 2017 - Natures Sciences Sociétés 25 (4):347-359.
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  13. Intro Summa Theologiae Thomas Aquinas: John of St. Thomas.John Of St Thomas & John Poinsot - 2004 - St. Augustine's Press.
     
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  14.  25
    Deleuze and Guattari’s Language for New Empirical Inquiry.Elizabeth Adams St Pierre - 2017 - Educational Philosophy and Theory 49 (11):1080-1089.
    This paper reviews Deleuze’s theory of language in Logic of Sense, and Deleuze and Guattari’s theory of language in A Thousand Plateaus. In the ontology informed by the Stoics described in those books, human being and language do not exist separately but in a mixture of words and things. The author argues that this flattened ontology of surfaces is incommensurable with the ontology of depth used in conventional humanist qualitative methodology and recommends beginning new empirical inquiry with a concept instead (...)
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  15. The Record Book of the St. Louis Philosophical Society, Founded February 1866.Mo St Louis Philosophical Society Louis, Kurt F. Leidecker & William Torrey Harris - 1990
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  16.  62
    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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  17. St. Augustine on Time, Time Numbers, and Enduring Objects.Jason W. Carter - 2011 - Vivarium 49 (4):301-323.
    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, is (...)
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  18.  62
    The Homilies of St John Chrysostom on the Letters of St Paul to Titus and Philemon: Prolegomena to an Edition. [REVIEW]J. Neville Birdsall, B. Goodall & St Paul - 1982 - Journal of Hellenic Studies 102:297-297.
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  19. On Life's Threshold: Talks to Young People on Character and Conduct, Tr. By E. St. John.Charles Wagner & Edna St John - 1905
     
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  20.  16
    The Language and Style of the Letters of St. Basil.A. C. Way & St Basil - 1927 - Journal of Hellenic Studies 47:309.
  21.  83
    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
    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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  23. The Material Logic of John of St. Thomas: Basic Treatises.John of St Thomas - 1955 - Chicago: University of Chicago Press.
  24. St. Thomas and Modern Natural Science: Reconsidering Abstraction From Matter.John G. Brungardt - 2018 - In Carlos A. Casanova & Ignacio Serrano del Pozo (eds.), Cognoscens in Actu Est Ipsum Cognitum in Actu: Sobre Los Tipos y Grados de Conocimiento,. Santiago, Santiago Metropolitan Region, Chile: pp. 433–471.
    The realism grounding St. Thomas Aquinas’s pre-modern natural science defends the reception of similitudes of the forms of things known by abstraction. Modern natural science challenges this abstractio- nist account by recasting «form» in the leading role of principle of intelligibility—instead of forms, modern science discovers laws. Thomistic realism is prima facie incompatible with this account. Following Charles De Koninck, this essay outlines a rapprochement between the epistemology of pre-modern, Thomistic natural science and its modern successor. I argue that natural (...)
     
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  25. The Confessions.St Augustine - 2006 - In Thomas L. Cooksey (ed.), Masterpieces of Philosophical Literature. Greenwood Press.
     
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  26. The St. Petersburg Two-Envelope Paradox.David J. Chalmers - 2002 - Analysis 62 (2):155–157.
    I reason: (1) For any x, if I knew that A contained x, then the odds are even that B contains either 2x or x/2, so the expected amount in B would be 5x/4. So (2) for all x, if I knew that A contained x, I would have an expected gain in switching to B. So (3) I should switch to B. But this seems clearly wrong, as my information about A and B is symmetrical.
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  27. St. Thomas Aquinas on the Immaterial Reception of Sensible Forms.Sheldon M. Cohen - 1982 - Philosophical Review 91 (2):193-209.
  28.  25
    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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  29. Taking St. Paul Seriously: Sin as an Epistemological Category.Merold Westphal - 1990 - In Thomas P. Flint (ed.), Christian Philosophy. Univ Notre Dame Pr. pp. 200--226.
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  30. St. John of the Cross and the Necessity of Divine Hiddenness.Laura L. Garcia - 2002 - In Daniel Howard-Snyder & Paul K. Moser (eds.), Divine Hiddenness: New Essays. Cambridge University Press. pp. 83--97.
     
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  31.  1
    St. Anselm's Proslogion.Anselme ((saint, ) & Maxwell John Charlesworth - 1965 - Oxford, Clarendon Press.
    In the Proslogion, St. Anselm presents a philosophical argument for the existence of God. Anselm's proof, known since the time of Kant as the ontological argument for the existence of God, has played an important role in the history of philosophy and has been incorporated in various forms into the systems of Descartes, Leibniz, Hegel, and others. Included in this edition of the Proslogion are Gaunilo's "A Reply on Behalf of the Fool" and St. Anselm's "The Author's Reply to Gaunilo." (...)
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  32.  22
    The St. Petersburg Two-Envelope Paradox.D. J. Chalmers - 2002 - Analysis 62 (2):155-157.
  33.  39
    A Methodologically Pragmatist Approach to Development Ethics.Asunción Lera St Clair - 2007 - Journal of Global Ethics 3 (2):143-164.
    This paper suggests that lessons from the field of environmental ethics and sociological perspectives on knowledge are important tools for rethinking what type of ethical analysis is needed for building up further the field of development ethics and, more generally, for addressing some of the most fundamental ethical problems related to global poverty and development. The paper argues for a methodologically pragmatist approach to development ethics that focuses on the interplay between facts, values, concepts and practices. It views development ethics (...)
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  34.  36
    St. Lesniewski's Protothetics.Jerzy Słupecki - 1953 - Studia Logica 1 (1):44-112.
  35.  48
    St. Thomas and the Knowledge of the Singular.George P. Klubertanz - 1952 - New Scholasticism 26 (2):135-166.
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  36. The Works of John Locke. Philosophical Works, with a Preliminary Essay and Notes by J.A. St. John.John Locke & James Augustus St John - 1854
     
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  37.  92
    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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  38.  69
    St. Augustine's Account of Time and Wittgenstein's Criticisms.James McEvoy - 1984 - Review of Metaphysics 37 (3):547 - 577.
    BETWEEN St. Augustine and Plato, as between St. Thomas and Aristotle, there are significant analogies. If Whitehead exaggerated only pardonably little in describing Western philosophy as a series of footnotes to Plato, one could point to a similar relationship between Christian thought and Augustine. Plato and Augustine were fertile in inspiration, Aristotle and Aquinas were systematizers on the grandest scale. Augustine is often styled the Christian Plato; this is true in part because he was a Platonist, but perhaps even more (...)
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  39.  6
    Proslogion: With the Replies of Gaunilo and Anselm.St Anselm & Thomas Williams - 2001 - Hackett Publishing Company.
    Thomas Williams' edition offers an Introduction well suited for use in an introductory philosophy course, as well as his own preeminent translation of the text.
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  40. Reconciling International Human Rights and Cultural Relativism: The Case of Female Circumcision.St Ephen A. James - 1994 - Bioethics 8 (1):1–26.
  41.  46
    St. Thomas and the Naturalistic Fallacy.Michael Augros & Christopher Oleson - 2013 - The National Catholic Bioethics Quarterly 13 (4):637-661.
    Certain scholars wish to acquit St. Thomas Aquinas of the “illicit inference from facts to norms” commonly referred to as the naturalistic fallacy. Seeing in certain passages his awareness of illegitimate ways to derive morality from natural ends, many have come to read Aquinas as agreeing with the view that knowledge of the moral order does not derive from knowledge of human nature and of the natural ends of its parts and powers. This paper aims to expose the deficiencies of (...)
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  42.  14
    Sts: A Structural Theory Of Sets.A. Baltag - 1999 - Logic Journal of the IGPL 7 (4):481-515.
    We explore a non-classical, universal set theory, based on a purely 'structural' conception of sets. A set is a transfinite process of unfolding of an arbitrary binary structure, with identity of sets given by the observational equivalence between such processes. We formalize these notions using infinitary modal logic, which provides partial descriptions for set structures up to observational equivalence. We describe the comprehension and topological properties of the resulting set-theory, and we use it to give non-classical solutions to classical paradoxes, (...)
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  43.  1
    Anselm of Canterbury: The Major Works.St Anselm (ed.) - 2008 - Oxford University Press UK.
    After Aquinas, Anselm is the most significant medieval thinker. Utterly convinced of the truth of the Christian religion, he was none the less determined to try to make sense of his Christian faith, and the result is a rigorous engagement with problems of logic which remain relevant for philosophers and theologians even today. This translation provides the first opportunity to read all of Anselm's most important works in one volume.
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  44. 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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  45.  30
    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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  46.  32
    Students' Perception of the Moral Atmosphere in Secondary School and the Relationship Between Moral Competence and Moral Atmosphere.Karin Høst, Daniel Brugman, Louis Tavecchio & Leo Beem - 1998 - Journal of Moral Education 27 (1):47-70.
    Abstract This study of students? perceptions of the moral atmosphere in secondary schools was mainly inspired by the Just Community theory of Power, Higgins and Kohlberg (1989). The concepts they used in their intervention studies of schools developing into a Just Community were operationalised through a paper?and?pencil instrument for the measurement of students? perception of the moral atmosphere in school. To assess the reliability, validity and the power of the instrument a study was carried out in which 1553 students from (...)
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  47.  27
    St. Augustine and the Christian Idea of Progress: The Background of the City of God.Theodor E. Mommsen - 1951 - Journal of the History of Ideas 12 (3):346.
  48.  26
    St. Thomas Aquinas on the Halfway State of Sensible Being.Paul Hoffman - 1990 - Philosophical Review 99 (1):73-92.
  49.  90
    St. Augustine on Time and Eternity.Katherin A. Rogers - 1996 - American Catholic Philosophical Quarterly 70 (2):207-223.
  50.  46
    St. Bonaventure and the Problem of Doctrinal Development.John R. White - 2011 - American Catholic Philosophical Quarterly 85 (1):177-202.
    The problem of doctrinal development, first formulated by John Henry Newman, is usually assumed to be a distinctly modern theological issue, since itoriginates in modern scholarly history and its application to problems of doctrine. My thesis, in contrast, is that St. Bonaventure’s theology of history as presentedin his Hexaemeron is also a theory of doctrinal development—though it appears some six hundred years prior to Newman’s Essay on the Development of Christian Doctrine. I begin by discussing the relationship between theology of (...)
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