Results for 'obligationes tradition'

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  1.  4
    Sources From the Didaktik Tradition.Didaktik Tradition - 2000 - In Ian Westbury, Stefan Hopmann & Kurt Riquarts (eds.), Teaching as a Reflective Practice: The German Didaktik Tradition. L. Erlbaum Associates. pp. 109.
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  2.  7
    Cambyses and the Egyptian Chaosbeschreibung Tradition.Chaosbeschreibung Tradition - 2005 - Classical Quarterly 55:387-406.
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  3.  43
    Disputation and Logic in the Medieval Treatises De Modo Opponendi Et Respondendi.Paloma Pérez-Ilzarbe - 2011 - Vivarium 49 (1-3):127-149.
    In 1980 L. M. de Rijk edited some texts connected with medieval disputation ( Die mittelaterlichen Traktate De modo opponendi et respondendi ), towards which he showed a strikingly contemptuous attitude. The reason for his contempt was that the treatises did not fit the obligationes and sophismata tradition. In this article I focus on the original version, the Thesaurus Philosophorum , to highlight the distinction of this family of treatises with respect to the “modern“ tradition. First, I (...)
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  4.  44
    Medieval Obligationes as a Theory of Discursive Commitment Management.Catarina Dutilh Novaes - 2011 - Vivarium 49 (1-3):240-257.
    In earlier work, I have presented an interpretation of Obligationes as logical games of consistency maintenance; this interpretation has some advantages, in particular that of capturing the multi-agent, goal-oriented, rule-governed nature of the enterprise by means of the game analogy. But it has as its main limitation the fact that it does not provide a satisfactory account of the deontic aspect of the framework—i.e. of what being obliged to a certain statement consists in. In order to remedy this shortcoming, (...)
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  5. Is There Really a Catholic Intellectual Tradition?Wolfgang Grassl - manuscript
    The existence of a Catholic Intellectual Tradition (CIT) is not a given, as arguments contra are in balance with arguments pro. An intellectual tradition consists of a style of thought and of a worldview, as its formal and material modes. The former defines the way knowledge is appropriated, processed, and passed on whereas the latter amounts to its applications to various regions of reality – God, man, morality, society, the Church, etc. A model of the CIT is proposed (...)
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  6.  26
    Sexuality and Christian Tradition.David Newheiser - 2015 - Journal of Religious Ethics 43 (1):122-145.
    This essay aims to clarify the debate over same-sex unions by comparing it to the fourth-century conflict concerning the nature of Jesus Christ. Although some suppose that the council of Nicaea reiterated what Christians had always believed, the Nicene theology championed by Athanasius was a dramatic innovation that only won out through protracted struggle. Similarly, despite the widespread assumption that Christian tradition univocally condemns homosexuality, the concept of sexuality is a nineteenth-century invention with no exact analogue in the ancient (...)
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  7. Three Rival Views of Tradition (Arendt, Oakeshott and MacIntyre).James Alexander - 2012 - Journal of the Philosophy of History 6 (1):20-43.
    If we define tradition too hastily we leave to one side the question of what the relevance of tradition is for us. Here the concept of tradition is opened up by considering the different views of it taken by Hannah Arendt, Michael Oakeshott and Alasdair MacIntyre. We see that each has put tradition into a fully developed picture of what our predicament is in modernity; and that each has differed in their assessment of what our relation (...)
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  8.  10
    Integrating Culture and Community Into Environmental Policy: Community Tradition and Farm Size in Conservation Decision Making. [REVIEW]Jason Shaw Parker - 2013 - Agriculture and Human Values 30 (2):159-178.
    Community research by anthropologists and sociologists details the effects that centralization of decision making has on local communities. As governance and regulation move toward global scales, conservation policy has devolved to the local levels, creating tensions in resource management and protection. Centralization without local participation can place communities at risk by eroding the environmental knowledge and decision making capacity of local people. Environmental problems such as water quality impairments require perception, interpretation, and ability to act locally. Through a presentation of (...)
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  9.  14
    Comments on Six Responses to Democracy and Tradition.Jeffrey Stout - 2005 - Journal of Religious Ethics 33 (4):709-744.
    This paper is a rejoinder to papers by Sabina Lovibond, Nicholas Wolterstorff, Sumner B. Twiss, G. Scott Davis, M. Cathleen Kaveny, and John Kelsay on the author's recent book "Democracy and Tradition". The argument covers a host of topics, ranging from epistemology and methodology to human rights, the common law, and Islamic ethics.
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  10.  19
    Universities and the Promotion of Corporate Responsibility: Reinterpreting the Liberal Arts Tradition[REVIEW]Darryl Reed - 2004 - Journal of Academic Ethics 2 (1):3-41.
    The issue of corporate responsibility has long been discussed in relationship to universities, but generally only in an ad hoc fashion. While the role of universities in teaching business ethics is one theme that has received significant and rather constant attention, other issues tend to be raised only sporadically. Moreover, when issues of corporate responsibility are raised, it is often done on the presumption of some understanding of a liberal arts mandate of the university, a position that has come under (...)
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  11.  20
    Deceit and Indefeasible Knowledge: The Case of Dubitatio.Sara L. Uckelman - 2011 - Journal of Applied Non-Classical Logics 21 (3-4):503-519.
    The current trend in knowledge revision in the Dynamic Epistemic Logic tradition focuses on the addition of new knowledge, rather than the possibility of losing knowledge. Yet there are natural situations, such as an agent who does not want another agent to know that she knows a certain piece of information, where there is a need to be able to model the retraction of a proposition from a knowledge base. One situation where this is systematically required is the variant (...)
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  12.  14
    A Systematic Theory of Tradition.James Alexander - 2016 - Journal of the Philosophy of History 10 (1):1-28.
    _ Source: _Volume 10, Issue 1, pp 1 - 28 We still lack a systematic or complete theory of tradition. By referring to the works of many major figures of the last century – Arendt, Boyer, Eisenstadt, Eliot, Gadamer, Goody, Hobsbawm, Kermode, Leavis, MacIntyre, Oakeshott, Pieper, Pocock, Popper, Prickett, Shils and others – I show that a theory of tradition must include insights taken not only from the study of sociology and anthropology, but also from the study of (...)
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  13. Tradition(s) Ii: Hermeneutics, Ethics, and the Dispensation of the Good.Stephen H. Watson - 2001 - Indiana University Press.
    Tradition II Hermeneutics, Ethics, and the Dispensation of the Good Stephen H. Watson Examines concepts of tradition in 20th-century Continental philosophy. In Tradition II, Stephen H. Watson engages post-Kantian Continental philosophy in his continuing investigation into the concept of tradition which he began in his work, Tradition. According to Watson, the problem of tradition became explicit in 20th-century philosophy, and is especially apparent in the work of Heidegger, Gadamer, Husserl, Benjamin, Adorno, Levinas, Kristeva, and (...)
     
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  14.  22
    Richard Billingham and the Oxford Obligationes_ Texts: Restrictions on _positio.E. Jennifer Ashworth - 2015 - Vivarium 53 (2-4):372-390.
    _ Source: _Volume 53, Issue 2-4, pp 372 - 390 This paper investigates a series of Oxford _Obligationes_ texts, all of which can be associated with Richard Billingham. My study is based on eleven of the surviving manuscripts and two early printed texts. I focus on one aspect of their discussion, namely the rule for granting the initial _positum_ of an obligational disputation of the type called _positio_, and the six restrictions that could be placed on that rule. I explain (...)
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  15.  17
    "Otpor" - a Postmodern Faust: New Social Movement, the Tradition of Enlightened Reformism and the Electoral Revolution in Serbia.Slobodan Naumovic - 2006 - Filozofija I Društvo 31:147-194.
    Otpor is discussed in the text as a complex and contradictory new type of social movement, whose members attempted to contribute to the tradition of enlightened reform of social and political life in Serbia, simultaneously in a highly pragmatic and in a creative, possibly even irresponsible manner. After the introduction, analyzed are popular and media narratives on the characteristics of the movement, dilemmas concerning the founding of the movement and meaning of its key symbols, and the Faustian question of (...)
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  16. Mental Language and Tradition Encounters in Medieval Philosophy: Anselm, Albert and Ockham.Claude Panaccio - 2007 - Vivarium 45 (s 2-3):269-282.
    Medieval philosophy is often presented as the outcome of a large scale encounter between the Christian tradition and the Greek philosophical one. This picture, however, inappropriately tends to leave out the active role played by the medieval authors themselves and their institutional contexts. The theme of the mental language provides us with an interesting case study in such matters. The paper first introduces a few technical notions—'theme', 'tradition', 'textual chain' and 'textual borrowing'—, and then focuses on precise passages (...)
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  17.  15
    Moral Memory: Why and How Moral Companies Manage Tradition.Steven P. Feldman - 2007 - Journal of Business Ethics 72 (4):395-409.
    Recent research on the role of ethics in the organizational culture literature found practically the whole literature reduced to a debate between ethical rationalism and ethical relativism. The role of the past in the form of tradition to maintain and improve moral reflection is completely missing. To address this gap in the literature on the level of practice, the concepts of moral memory and moral tradition are applied to data on 22 companies that have long-standing moral practices. In (...)
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  18.  8
    Break with Tradition: Marshall's Contribution to a Foucauldian Philosophy of Education.Lynda Stone - 2005 - Educational Philosophy and Theory 37 (3):441–447.
    James Marshall's work on Foucault exemplifies a break with tradition in philosophy of education and if taken appropriately as a new methodology, a new logic, portends a different future for the field. This article begins from a misunderstanding of Marshall. It then posits Marshall as situated in a particular Foucauldian root: a logic break out of Bachelard, Canguilhem and Foucault. From them a different understanding of ‘concept’ is offered as a break with the analytic tradition in philosophy and (...)
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  19.  25
    Consciousness, Cognition and the Cognitive Apparatus in the Vedānta Tradition.R. Balasubramanian - 2011 - Mens Sana Monographs 9 (1):54.
    A human being is a complex entity consisting of the Self (also known as Consciousness), mind, senses and the body. The Vedānta tradition holds that the mind, the senses and the body are essentially different from the Self or Consciousness. It is through consciousness that we are able to know the things of the world, making use of the medium of the mind and the senses. Furthermore, the mind, though material, is able to reveal things, borrowing the light from (...)
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  20.  8
    The Relevance of Karl Rahner’s View of Human Dignity for the Catholic Social Thought Tradition.Matthew Petrusek - 2015 - Philosophy and Theology 27 (2):513-538.
    This article examines and seeks to define Karl Rahner’s distinctive view of human dignity. Despite the relative infrequency of the words “dignity” or “image of God” in Rahner’s work, the inherent and realized worth of the individual holds a central place in his overall moral theology, especially as it appears in Foundations of Christian Faith. In particular, the article seeks to demonstrate that Rahner’s view of the vulnerability of human dignity serves as a synthetic moral principle unifying his conceptions of (...)
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  21.  12
    Respect for Tradition (And the Catholic Philosopher Today).Nicholas Rescher - 2004 - Proceedings of the American Catholic Philosophical Association 78:1-9.
    The prime and paramount factor that characterizes the Catholic philosopher is a respect for the Catholic philosophical tradition. To respect a person or a tradition is to see it as a bearer of value; respect does not automatically entail agreement. The Catholic philosophical tradition is not doctrinally unified, but is defined by a mutuality of involvement in a common project: that of developing a perspective that enables reason and religion to exist in a holistic unicity that fructifies (...)
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  22.  16
    Tradition.Yaacov Yadgar - 2013 - Human Studies 36 (4):451-470.
    Noting the prevalence of a misguided suspicion towards tradition, as well as an overt misunderstanding of the very notion of tradition in certain academic circles, this essay seeks to outline some of the basic tenets of an alternative understanding of tradition, based on a ‘sociological’ reading of several major philosophical works. It does so by revisiting and synthesizing some well-known, highly influential conceptual arguments that, taken together, offer a compelling, comprehensive interpretation and understanding of tradition, which (...)
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  23.  6
    Brazilian Legal Culture: From the Tradition of Exception to the Promise of Emancipation.Andityas Soares de Moura Costa Matos & Marcelo Maciel Ramos - 2016 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (4):753-778.
    This article investigates the existence of an original Brazilian legal culture. It parts from a critical examination of the key moments in the history of Brazil through the accounts of its most important scholars, such as Caio Prado Júnior, Darcy Ribeiro, Sérgio Buarque de Holanda, Wilson Martins, Oliveira Viana, Roberto Damatta, José Murilo de Carvalho, among others. It identifies in the Brazilian legal culture something one might call tradition of exception, which can be found in many of its most (...)
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  24.  28
    Determinism and Free Will in Alexander of Aphrodisias and the Arabic Tradition.Luis Xavier López-Farjeat - 2007 - Proceedings of the American Catholic Philosophical Association 81:161-177.
    The Arabic tradition knew Alexander’s treatises On Fate and On Providence. Alexander criticizes the Stoic determinism with some peripatetic arguments. In those treatises we can find, at least, two positions: the peripatetic and “libertarian” position represented by Alexander, and Stoic determinism. A very similar discussion can be found in Islamic tradition. As S. Van den Bergh has insisted, Islamic theological schools had some Stoic influences. One of the issues in which we can find some common views is, precisely, (...)
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  25.  14
    Antonio Machado and the Apocryphal Tradition.Jorge Brioso - 2007 - Anales Del Seminario de Historia de la Filosofía 24:215-236.
    In this study I focus on the importance of the concept of the apocryphal to understand the work of Antonio Machado in its entirety. The concept of the apocryphal implies a critical position before tradition: the negation-forgetting of the real past, the affirmation reinvention of a possible past. The apocryphal comes to solve, according to Machado, the great crises that modern poetry faced: the loss of the ties that bound humankind and the universe, the relationship between high culture and (...)
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  26.  33
    Yoga: The Indian Tradition (Review).Marzenna Jakubczak - 2005 - Philosophy East and West 55 (2):353-358.
                      Book review: Yoga: The Indian Tradition. Edited by Ian Whicher and David Carpenter. London: RoutledgeCurzon, 2003, Pp. xii + 206     -/-  .
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  27.  12
    On Modernity's Changes to “Tradition”: A Sociological Perspective.Hangsheng Zheng - 2012 - History and Theory 51 (4):105-113.
    This article will explore how “tradition” has changed in the process of modernity, with reference to the history and current state of Chinese ethnicities. By employing inevitable relationships in researching “tradition,” such as tradition and the past, tradition and its “original form,” old tradition and new tradition, and the reconstruction and neo-construction of tradition, this article reveals a dynamic but stable essential relationship among them. Whereas both the historical nihilism that completely repudiates (...) and the historical conservatism that completely affirms it are one-sided and untrue, my analysis indicates that the modern development of a Chinese nationality is, in some sense, the history of “the growth of the modern and the invention of tradition.”. (shrink)
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  28.  15
    Tradition and Deconstruction.Philipp W. Rosemann - 2013 - Philosophy and Theology 25 (1):79-107.
    It is easy to view tradition and deconstruction as irreconcilably opposed approaches to the history of ideas: tradition aims at the preservation, transmission, and deepening of highly valued insights, whereas deconstruction exposes inconsistencies in these insights and distortions in their transmission. This article argues that this opposition is more superficial than real. Closer analysis of the workings of tradition shows authentic tradition to require an inherent critical element, a deconstructive impulse. Deconstruction, on the other hand, makes (...)
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  29.  27
    Reasonably Traditional: Self-Contradiction and Self-Reference in Alasdair MacIntyre's Account of Tradition-Based Rationality.Micah Lott - 2002 - Journal of Religious Ethics 30 (3):315 - 339.
    Alasdair MacIntyre's account of tradition-based rationality has been the subject of much discussion, as well as the object of some recent charges of inconsistency. The author considers arguments by Jennifer Herdt, Peter Mehl, and John Haldane which attempt to show that MacIntyre's account of rationality is, in some way, inconsistent. It is argued that the various charges of inconsistency brought against MacIntyre by these critics can be understood as variations on two general types of criticism: (1) that MacIntyre's account (...)
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  30.  11
    The Epistemology of Moral Tradition: A Defense of a Maimonidean Thesis.Jonathan Jacobs - 2010 - Review of Metaphysics 64 (1):55-74.
    An explication of the Maimonidean view that tradition--even when anchored in revelation---can be a mode of access to rationally justified moral requirements. The discussion focuses on the mutually reinforcing roles of enlarging understanding on the one hand, and engagement in practice on the other. Deepened understanding of the 'reasons for the commandments' can motivate commitment to practice, which in turn can aid in deepening understanding.
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  31.  13
    Solidarity and Tradition in Gadamer's Hermeneutics.Georgia Warnke - 2012 - History and Theory 51 (4):6-22.
    Commentators have compared Hans-Georg Gadamer’s focus on tradition in Truth and Method to his focus on solidarity in his later work in order to suggest that the latter signals a move away from ontological toward ethical and political concerns. This paper, however, is guided by Gadamer’s own view that his work, both early, late, and in Truth and Method, was always concerned with ethical and political issues. I therefore want to challenge the idea that his so-called politics of solidarity (...)
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  32.  12
    The Appeal to Tradition: Cultural Evolution and Logical Soundness.William D. Harpine - 1993 - Informal Logic 15 (3).
    The Appeal to Tradition, often considered to be unsound, frequently reflects sophisticated adaptations to the environment. Once developed, these adaptations are often transmitted culturally rather than as reasoned argument, so that people mayor may not be aware of why their traditions are wise. Tradition is more likely to be valid in a stable environment in which a wide range of variations have been available for past testing; however, traditions tend to become obsolete in a rapidly changing environment.
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  33.  9
    Narrar Deus - entre tradição e tradução: traços da hermenêutica bíblica de Paul Ricoeur (Narrating God – between tradition and translation: traces of biblical hermeneutics of Paul Ricoeur) - DOI: 10.5752/P.2175-5841.2013v11n32p1589. [REVIEW]Walter Ferreira Salles - 2013 - Horizonte 11 (32):1589-1604.
    Este trabalho aborda a narração de Deus como fonte de sentido para vida no contexto das tradições religiosas que se fundam na leitura e apropriação de textos tidos como sagrados. A partir da hipótese de que a fé monoteísta é fundamentalmente uma “fé textual”, o presente trabalho toma por referencial teórico o pensamento do filósofo francês Paul Ricoeur. O objetivo a que me proponho é apresentar de forma sintética traços de sua hermenêutica bíblica a partir da articulação entre interpretação, tradição (...)
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  34.  5
    “Oral Tradition” as Legal Fiction: The Challenge of Dechen Ts’Edilhtan in Tsilhqot’in Nation V. British Columbia.Lorraine Weir - 2016 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (1):159-189.
    Often understood as synonymous with “oral history” in Indigenous title and rights cases in Canada, “oral tradition” as theorized by Jan Vansina is complexly imbricated in the European genealogy of “scientific history” and the archival science of Diplomatics with roots in the development of property law and memory from the time of Justinian. Focusing on Tsilhqot’in Nation v. British Columbia, which resulted in the first declaration of Aboriginal title in Canada, this paper will discuss Tsilhqot’in law in the context (...)
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  35.  7
    Renewal and Tradition.William E. Tullius - 2015 - American Catholic Philosophical Quarterly 89 (1):1-26.
    This paper seeks to understand the place of phenomenology within the Christian philosophical tradition. Contrary to common conceptions of phenomenology, and in spite of Husserl’s own description of phenomenology as an “a-theistic” project, this paper will attempt to interpret the complex relationship of Husserl’s understanding of phenomenology to the religious tradition ultimately as a function of that very tradition. In so doing, this paper will explore the philosophical concept of “vocation” in Husserl’s usage, its application to the (...)
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  36.  11
    The Argumentative Tradition in Indian Philosophy.Balaganapathi Devarakonda - 2008-09 - Journal of Philosophy, Culture and Traditions 5:173-186.
    A spirit of disintegration and disunity is conspicuous on the contemporary social, as well as philosophical scene. There is a celebration of fragments and differences. In such a scenario, no less than a person like Amartya Sen, an eminent economist and a Noble Laureate rose to the occasion and traced out the roots and the space for a democratic discourse that has been sustained in the Indian philosophical tradition. It is laudable that he opened up a discussion that will (...)
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  37.  7
    Tradition: A Principle of Historical Sense‐Generation and its Logic and Effect in Historical Culture.Jörn Rüsen - 2012 - History and Theory 51 (4):45-59.
    This article is divided into five parts. After a brief example in the first part, the second explains what historical sense-generation is about. The third characterizes tradition as a pregiven condition of all historical thinking. With respect to this condition, the constructivist theory of history is criticized as one-sided. The fourth part presents tradition as one of the four basic sense criteria of historical narration. The article concludes with a discussion of the role of tradition in the (...)
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  38.  11
    The Indispensability of Tradition in the Philosophical Activity of Socrates.Jessy E. G. Jordan - 2010 - Proceedings of the American Catholic Philosophical Association 84:223-237.
    In this paper I argue that narratives concerning Periclean Athens have mistakenly imposed modern conceptions of enlightenment onto the Greek world,and have therefore been blinded to crucial aspects of Socrates’s practice of moral reason giving. In contrast to the Kantian conception of enlightenment, which puts forth an image of the ideally enlightened person as an autonomous reasoner, one who refuses to be guided by another and who has the courage to throw off the chains of tradition and “think for (...)
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  39.  17
    In Pursuit of a Historical Tradition: N. A. Rozhkov's Scientific Laws of History.John Gonzalez - 2007 - Studies in East European Thought 59 (4):309 - 346.
    Despite all that has been written about Russian historiography and how it profoundly changed after the Bolsheviks seized power in 1917, very little is known about the historical tradition immediately before the Soviet era. This article attempts to begin to address this issue by examining the major forces that shaped the historical and sociological thought of Nikolai Alesandrovich Rozhkov (1868–1927). It argues that as Kliuchevskii’s successor and as the first professional historian to eventually present a Marxist analysis of Russian (...)
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  40.  10
    Crime and Catholic Tradition.Elizabeth A. Linehan - 2005 - Proceedings of the American Catholic Philosophical Association 79:61-72.
    The U.S. Catholic Bishops (2000) have endorsed a model of criminal justice that is restorative rather than retributive. Some interpreters of Catholic tradition defend retribution as a necessary feature of responding to crime (e.g., John Finnis). I argue in this paper that this difference is substantive, not merely linguistic. The essential question is what elements of past Catholic thinking about criminal justice are normative for today. I argue that there are strong moral reasons,consistent with both Catholic tradition and (...)
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  41.  5
    The Pragmatic Confucian Approach to Tradition in Modernizing China.Sor‐Hoon Tan - 2012 - History and Theory 51 (4):23-44.
    This paper explores the Confucian veneration of the past and its commitment to transmitting the tradition of the sages. It does so by placing it in the context of the historical trajectory from the May Fourth attacks on Confucianism and its scientistic, iconoclastic approach to “saving China,” to similar approaches to China’s modernization in later decades, through the market reforms that launched China into global capitalism, to the revival of Confucianism in recent years. It reexamines the association of the (...)
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  42.  4
    Gadamers verständnis der tradition.Sasa Radojcic - 2009 - Filozofija I Društvo 20 (1):71-91.
    In diesem Aufsatz man Gadamers Verständnis der wichtigen hermeneutischen Begriffe des Vorurteils, der Autorität und der Tradition erörtet. Der Vollzug des Verstehens, in dem die Vorurteile unvermeidlich sind, wird als Prozeß ihre ununterbrechende Korrektion bestimmt. Die positive Auswertung des begrifflichen Paar Autorität-Tradition ist ein karakteristischen Motiv der philosophischen Hermeneutik, für die die Autorität kein negativen Mitklang hat, sondern auf freie und rationelle Annahmung begründet ist. Der Zusammenhang des Verstehens und der Tradition ist eine dynamische Beziehung, in die (...)
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  43.  4
    Quotations in Grammatical Texts and the Tradition of Manuscript Transmission of the Kāśikāvṛtti.Malhar Kulkarni - 2015 - Journal of Indian Philosophy 43 (2-3):183-190.
    The Kāśikāvṛtti, the oldest available complete commentary on Pāṇini’s grammar, the Aṣṭādhyāyī, is found quoted often in the later Pāṇinian grammatical tradition. These quotations throw light on a number of aspects of the text of the Kāśikāvṛtti. This paper focuses on how this later Pāṇinian grammatical tradition views the modifications in the text of the Aṣṭādhyāyī and concludes that also the tradition ascribes these modifications to the Kāśikāvṛtti. Further, this paper also attempts to show that these quotations (...)
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  44.  4
    References to God and the Christian Tradition in the Treaty Establishing a Constitution for Europe: An Examination of the Background.Iordan Gheorghe Barbulescu & Gabriel Andreescu - 2010 - Journal for the Study of Religions and Ideologies 8 (24):207-230.
    The paper offers a survey of the debate on the introduction, in the Preamble of the Treaty establishing a Constitution for Europe, of references to God and Europe’s Christian tradition. It examines the question of European identity and values which motivates these proposals in relation to (1) the nature of the EU as an essentially political construction; (2) the issue of human rights in the EU; (3) the protection of cultural and religious diversity within the EU. The study shows (...)
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  45.  1
    Newman's Idea of Tradition.Thomas Pfau - 2015 - Newman Studies Journal 12 (2):86-100.
    This paper, given at NINS on October 15, 2015, explores J. H. Newman’s rethinking of the concept of tradition. Whereas Romantic historicism and sentimentalism conceptions frame the past as an inventory of ’’information” or as a focal point of affective reminiscence, Newman approaches tradition as a continuous and ongoing development that shows past and present becoming progressively more intelligible and mutually illuminating. Agents of knowledge do not “define” or “possess” the past as an accomplished “tradition” but, on (...)
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  46.  2
    DIScIplININg TraDITIoN IN MoDerN chINa: TWo caSe STUDIeS.John Makeham - 2012 - History and Theory 51 (4):89-104.
    This essay highlights the influential role played by epistemological nativism in the disciplining of tradition in modern China. Chinese epistemological nativism is the view that the articulation and development of China’s intellectual heritage must draw exclusively on the paradigms and norms of so-called indigenous/local or China-based perspectives. Two case studies are presented to reveal some of the conundrums that confront the disciplining of tradition in modern China: Chinese philosophy and guoxue or National Studies. These case studies also provide (...)
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  47.  2
    Religious Tradition and the Archaic Man.Veress Károly - 2010 - Journal for the Study of Religions and Ideologies 4 (10):203-210.
    My article – as a first step in a comprehen- sive research program – attempts to verify the hypothesis according to which M. Eliade’s morphologi-cal and historical investigations of archaic religious- ness reveal the outlines of an archaic ontology. For this purpose, the article focuses upon Eliade’s conception of religious tradition as the carrier of the indivisible unity of sacred existence and religious experience. The ontological difference found in religious existence and revealed by religious experience is rooted in the (...)
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  48.  1
    Slovak Folk Tradition in Ethnolinguistic Studies of the Carpathian-Balkan Area.Anna Plotnikova - 2013 - Human Affairs 23 (2):295-301.
    The article is devoted to an analysis of Carpathian-Balkan studies conducted by the Russian Academy of Sciences since 2006. The Slovak tradition is an important one, as it displays characteristics which are common to the Carpathian region as a whole. Furthermore, there are a number of Carpathian-South Slavic and Carpathian-Balkan parallels in terminology and related phenomena in folk culture.
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  49.  4
    The Importances of the Past: A Meditation on the Authority of Tradition.George Allan - 1985 - State University of New York Press.
    This book examines tradition, the authority of the past, by tracing the process through which emotion and imagination transform everyday experience into an awareness of one's dependence on the work of predecessors.
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  50.  18
    The End of Tradition?Nezar AlSayyad (ed.) - 2004 - Routledge.
    Rooted in real world observations, this book questions the concept of tradition In his introduction, Nezar AlSayyad discusses the meanings of the word 'tradition' and the current debates about the 'end of tradition'. Thereafter the book is divided into three parts. The three chapters in Part I explore the inextricable link between 'tradition' and 'modern', revealing the geopolitical implications of this link. Part II looks at tradition as a process of invention and here the three (...)
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