Results for 'Michelle St Jane'

269 found
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  1. “Time: A Kaleidoscopic Image of Bermuda’s Sacred Financial Phenomenon and the Wealth of Social-Environmental Diversity”.Michelle St Jane - 2016 - Dissertation, Waikato
    Michelle’s thesis explores the extent to which a researcher could contribute to change by engaging leaders in conversations that might intensify commitment to or the direction of their actions around socio-environmental decline in Bermuda as a country historically organised in the tradition of an entrepreneurial for-profit enterprise. The framing of a space to reflect on highlighted the significance of time that led to the bricolage design of a heuristic device called a moon gate. Time, the keystone of the moon (...)
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  2. The Russian Artist in Plato's Republic.Panchuk Michelle - 2013 - In Л.Х. Самситова Л.Ф. Абубакирова (ed.), Гуманистическое наследие просветителей в культуре и образовании: материалы Международной научно-практической конференции (VII Акмуллинские чтения) 7 декабря 2012 года. Ufa, Russia: pp. 574-585.
    In Book 10 of the Republic, Plato launches an extensive critique of art, claiming that it can have no legitimate role within the well-ordered state. While his reasons are multifac- eted, Plato’s primary objection to art rests on its status as a mere shadow of a shadow. Such shadows inevitably lead the human mind away from the Good, rather than toward it. How- ever, after voicing his many objections, Plato concedes that if art “has any arguments to show it should (...)
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  3. The Unreality of Realization.Chase Wrenn - 2010 - Australasian Journal of Philosophy 88 (2):305-322.
    This paper argues against the realization principle, which reifies the realization relation between lower-level and higher-level properties. It begins with a review of some principles of naturalistic metaphysics. Then it criticizes some likely reasons for embracing the realization principle, and finally it argues against the principle directly. The most likely reasons for embracing the principle depend on the dubious assumption that special science theories cannot be true unless special science predicates designate properties. The principle itself turns out to be false (...)
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  4.  69
    Cognition and Causation: Durand of St.-Pourçain and Godfrey of Fontaines on the Cause of a Cognitive Act.Peter Hartman - 2014 - In Andreas Speer, Guy Guldentops & Thomas Jeshcke (eds.), Durand of Saint-Pourçain and His Sentences Commentary: Historical, Philosophical, and Theological Issues. pp. 229-256.
    We are affected by the world: when I place my hand next to the fire, it becomes hot, and when I plunge it into the bucket of ice water, it becomes cold. What goes for physical changes also goes for at least some mental changes: when Felix the Cat leaps upon my lap, my lap not only becomes warm, but I also feel this warmth, and when he purrs, I hear his purr. It seems obvious, in other words, that perception (...)
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  5. A 'Sensible Knave'? Hume, Jane Austen and Mr Elliot.Charles R. Pigden - 2012 - Intellectual History Review 22 (3):465-480.
    This paper deals with what I take to be one woman’s literary response to a philosophical problem. The woman is Jane Austen, the problem is the rationality of Hume’s ‘sensible knave’, and Austen’s response is to deepen the problem. Despite his enthusiasm for virtue, Hume reluctantly concedes in the EPM that injustice can be a rational strategy for ‘sensible knaves’, intelligent but selfish agents who feel no aversion towards thoughts of villainy or baseness. Austen agrees, but adds that ABSENT (...)
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  6.  75
    Direct Realism with and Without Representation: John Buridan and Durand of St.-Pourçain on Species.Peter Hartman - 2017 - In Gyula Klima (ed.), Questions on the soul by John Buridan and others. Berlin, Germany: Springer. pp. 107-129.
    As we now know, most, if not all, philosophers in the High Middle Ages agreed that what we immediately perceive are external objects and that the immediate object of perception must not be some image present to the mind. Yet most — but not all — philosophers in the High Middle Ages also held, following Aristotle, that perception is a process wherein the percipient takes on the likeness of the external object. This likeness — called a species — is a (...)
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  7.  60
    Thomas Aquinas and Durand of St.-Pourçain on Mental Representation.Peter Hartman - 2013 - History of Philosophy Quarterly 30 (1):19-34.
    Most philosophers in the High Middle Ages agreed that what we immediately perceive are external objects. Yet most philosophers in the High Middle Ages also held, following Aristotle, that perception is a process wherein the perceiver takes on the form or likeness of the external object. This form or likeness — called a species — is a representation by means of which we immediately perceive the external object. Thomas Aquinas defended this thesis in one form, and Durand of St.-Pourçain, his (...)
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  8. Durand of St.-Pourçain on Cognitive Acts: Their Cause, Ontological Status, and Intentional Character.Peter Hartman - 2012 - Dissertation, University of Toronto
    The present dissertation concerns cognitive psychology—theories about the nature and mechanism of perception and thought—during the High Middle Ages (1250–1350). Many of the issues at the heart of philosophy of mind today—intentionality, mental representation, the active/passive nature of perception—were also the subject of intense investigation during this period. I provide an analysis of these debates with a special focus on Durand of St.-Pourcain, a contemporary of John Duns Scotus and William of Ockham. Durand was widely recognized as a leading philosopher (...)
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  9. Feminism From the Perspective of Catholicism.Tracey A. Rowland - 2015 - Solidarity: The Journal of Catholic Social Thought and Secular Ethics 5 (1):Article 1.
    This paper on feminism was given at a public lecture in Spain. The author speaks from the perspective of contemporary Catholicism, represented in the magisterial teachings of St John Paul II, foreshadowed in the works of St. Edith Stein, and amplified and developed by contemporary Catholic scholars such as Prudence Allen, Michelle Schumacher, Leonie Caldecott and Cardinals Angelo Scola, Walter Kasper and Karl Lehmann.
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  10.  50
    Hermeneutics, St. Augustine of Hippo & Tantra.Subhasis Chattopadhyay - 2018
    In this 2nd part of the series on Tantra in this blog, we look at St. Augustine and the Postmoderns like Derrida and John Caputo to gradually frame a hermeneutics of Tantra.
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  11. On St. Ignatius of Loyola and the Clinical Condition of Depression From a Hindu Perspective.Subhasis Chattopadhyay - 2009 (?) - Dissertation, For Formative Spirituality
    This is a Hindu reading of St. Ignatius of Loyola's Spiritual Exercises for passing an examination. This is not the final dissertation but only a draft which underwent many changes. It is unpublished.
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  12. 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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  13. Review of Tim Bayne and Michelle Montague's Cognitive Phenomenology[REVIEW]Angela Mendelovici & David Bourget - 2013 - Australasian Journal of Philosophy 91 (3):601-604.
    A review of Cognitive Phenomenology by Tim Bayne and Michelle Montague, with some thoughts on the epistemology of the cognitive phenomenology debate.
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  14. On Jane Forsey’s Critique of the Sublime.Jennifer A. McMahon - 2017 - In Lars Aagaard-Mogensen (ed.), The Possibility of the Sublime: Aesthetic Exchanges. Newcastle upon Tyne: Cambridge Scholars Publishing. pp. 81-91.
    The sublime is an aspect of experience that has attracted a great deal of scholarship, not only for scholarly reasons but because it connotes aspects of experience not exhausted by what Descartes once called clear distinct perception. That is, the sublime is an experience of the world which involves us in orientating ourselves within it, and this orientation, our human orientation, elevates us in comparison to the non-human world according to traditional accounts of the sublime. The sublime tells us something (...)
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  15. The Rule of St. Benedict and Modern Liberal Authority.Linda Zagzebski - 2010 - European Journal for Philosophy of Religion 2 (1):65 - 84.
    In this paper I examine the sixth century ’Rule of St. Benedict’, and argue that the authority structure of Benedictine communities as described in that document satisfies well-known principles of authority defended by Joseph Raz. This should lead us to doubt the common assumption that premodern models of authority violate the modern ideal of the autonomy of the self. I suggest that what distinguishes modern liberal authority from Benedictine authority is not the principles that justify it, but rather the first-order (...)
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  16. Providence in St. Albert the Great.David Torrijos-Castrillejo - 2016 - Revista Ciências da Religião: História E Sociedade 14:14-44.
    In these pages, we expose the main traits of St. Albert the Great’s doctrine of providence and fate, considered by Palazzo the keystone of his philosophical system. To describe it we examine his systematic works, primarily his Summa of Theology. His discussion follows clearly the guidelines of the Summa of Alexander of Hales, in order to delve into the set of problems faced over the centuries by theological tradition. Albert also restates the reflections of different authors like Boethius or Saint (...)
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  17. A Sermon of John Henry Newman at St. Clement's.Attilio Rossi - 2013 - Newman Studies Journal 10 (2):74-87.
    This study considers Newman’s sermon—“On the Nature of the Future Promise”—which he preached on 4 September 1825 at St. Clement’s Church, Oxford—likely with his mother and sisters present in the congregation; in addition to treating Newman’s style of preaching and Evangelical theology, this sermon’s theological and pastoral dimensions are also examined.
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  18. 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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  19. 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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  20.  45
    The Cosmology of St Maximus the Confessor as a Basis for Ecological and Humanitarian Ethics.Emma Brown Dewhurst - 2014 - Teologikon 1 (3):126-140.
    This paper explores the cosmology of St Maximus the Confessor and its relevance for contemporary ethics. It takes as it’s starting point two papers on Maximus’ cosmology and environmental ethics (Bordeianu, 2009; Munteanu, 2010) and from there argues that we can not consider environmental ethics in isolation from other ethical issues. This, as both Ware and Keselopoulos have also pointed out, is because the environmental crisis is actually a crisis in the human heart and in human attitudes toward everything about (...)
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  21. The Urbanist Ethics of Jane Jacobs.Paul Kidder - 2008 - Ethics, Place and Environment 11 (3):253 – 266.
    This article examines ethical themes in the works of the celebrated writer on urban affairs, Jane Jacobs. Jacobs' early works on cities develop an implicit, 'ecological' conception of the human good, one that connects it closely with economic and political goals while emphasizing the intrinsic good of the community formed in pursuit of those goals. Later works develop an explicit ethics, arguing that governing and trading require two different schemes of values and virtues. While Jacobs intended this ethics to (...)
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  22.  77
    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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  23.  79
    Theological and Philosophical Dependencies in St. Bonaventure’s Argument Against an Eternal World and a Brief Thomistic Reply.Matthew D. Walz - 1998 - American Catholic Philosophical Quarterly 72 (1):75-98.
    In this paper, the author spells out St. Bonaventure's magisterial teaching on the possibility of an eternal world, found in his 'Commentaria in II Sententiarum', d. 1, p. 1, a. 1, q. 2. The entirety of this 'quaestio' is treated at length in order to delineate its structure and indicate its reliance on both theological and philosophical premises. Hence, the twofold dependency of St. Bonaventure's position on Scripture and on arguments against an actual infinity is made clear. The author concludes (...)
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  24. Black Out: Michelle Alexander's Operational Whitewash: The New Jim Crow Reviewed. [REVIEW]Joseph D. Osel - 2012 - International Journal of Radical Critique 1 (1).
    Part 1 of 2, this is an introductory critical review of Michelle Alexander's "The New Jim Crow: Mass Incarceration In The Age of Colorblindness" (The New Press, 2010). See part 2: "Toward Détournement of The New Jim Crow" for an advanced critical reading.
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  25. St. Vitus’s Women of Color: Dancing with Hegel.M. Hall Joshua - 2017 - Comparative and Continental Philosophy 9 (1).
    In the first section of this essay, I offer a brief overview of Hegel’s dozen or so mentions of dance in his Lectures on Aesthetics, focusing on the tension between Hegel’s denigration of dance as an “imperfect art” and his characterization of dance as a potential threat to the other arts. In the second section, I turn to an insightful essay from Hans-Christian Lucas on Hegel’s “Anthropology,” focusing on his argument that the Anthropology’s crucial final sections threaten to undermine Hegel’s (...)
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  26.  19
    Proportionality and Divine Naming: Did St. Thomas Change His Mind About Analogy?Joshua Hochschild - 2013 - The Thomist 77 (4):531-558.
    The common view that Aquinas changed his mind about analogy (before and after De Veritate 2.11) is unwarranted. Dialectical context, and clarifications about the logic of analogy and the implications of proportionality, reveal consistency in Aquinas's teaching on the analogy of divine names.
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  27. Is St. Thomas Aquinas’s Moral Teaching Christian? The Answer of Servais Pinckaers, O.P.Paul Morrissey - 2015 - Solidarity: The Journal for Catholic Social Thought and Secular Ethics 5 (1):Article 3.
    Servais Pinckaers, in his most important work, The Sources of Christian Ethics, asks the provocative question: is the Moral Theology of St. Thomas Aquinas Christian or, alternatively, does Aquinas rely so much on the ethics of Aristotle that his teaching is merely philosophical? This paper presents an overview of Pinckaers’s answer to this question. His answer is important in that it addresses a common misinterpretation of St. Thomas, which is to overstress his Aristotelian influence and understate his reliance on Scripture, (...)
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  28. Mystical Theology of St. Simeon New Theologian.Metropolitan Hilarion of Volokolamsk - 2015 - European Journal for Philosophy of Religion 7 (2):3--20.
    The article deals with the problem of the divine light in the mystical works of St Symeon the New Theologian in the context of the Eastern Christian ascetical tradition. The author focuses on the passages referring to the divine light in the works of Evagrios Pontikos, St Isaac the Syrian, St Maximus the Confessor, and in the Makarian corpus. As is shown in the present contribution, none of these authors created a fully-developed theory of the vision of the divine light. (...)
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  29. Marriage, Property & Romance in Jane Austen's Novels.F. G. Gornall - 1967 - Hibbert Journal 65 (59):151-56.
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  30. On Behalf of St Anselm.Edgar Danielyan - 2015 - Analysis 75 (3):405-407.
    Brian Garrett claims, in defence of Gaunilo’s Perfect Island and contra Plantinga, that ‘Properly understood, the great-making qualities of an island are maximal’. This article demonstrates that they are not, thus ‘the greatest conceivable island’ remains an incoherent concept and Gaunilo’s parody fails.
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  31. “Baptism, Spiritual Kinship, And Popular Religion In Late Medieval Bury St Edmunds,”.Robert Dinn - 1990 - Bulletin of the John Rylands Library 72 (3):93-106.
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  32.  9
    Review of The Specification of Human Actions in St Thomas Aquinas, by Joseph Pilsner. [REVIEW]Tobias Hoffmann - 2007 - The Thomist 71:650-653.
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  33.  88
    Inquiry and Belief: Comments on Jane Friedman.Adam Pautz - manuscript
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  34.  98
    Mystery, Humility and Religious Practice in the Thought of St John of the Cross.Mark Wynn - 2012 - European Journal for Philosophy of Religion 4 (3):89--108.
    The ”dark night of the soul’ is a common motif in Christian spiritual writing; and the locus classicus for this motif is the work of John of the Cross, a Spanish Carmelite friar of the sixteenth century. My aim in this paper is to use John’s account of the ”night’ to consider how the themes of mystery, humility and religious practice may be subsumed, and related to one another, within a Christian conception of God and of human life lived out (...)
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  35.  39
    Durand of St.-Pourçain on Cognitive Habits: Sent. Bk. 3, D. 23, QQ. 1-2.Peter Hartman - 2017 - In Magali E. Roques & Jennifer Pelletier (eds.), The Language of Thought in Late Medieval Philosophy. Berlin: pp. 331-368.
    Durand of Saint-Pourçain's earliest treatment of cognitive habits is contained in his Sentences Commentary, Book 3, Distinction 23. In the first two questions, he discusses the ontological status of habits and their causal role, establishing his own unique view alongside the views of Godfrey of Fontaines and Hervaeus Natalis. What follows is the Latin text and an English translation of Durand's Sentences (A/B) III, d. 23, qq. 1-2. -/- .
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  36.  35
    Fulvio di Blasi, Joshua P. Hochschild, Jeffrey Langen . Virtue's End: God in the Moral Philosophy of Aristotle and Aquinas. St. Augustine's Press, 2008. [REVIEW]Russell E. Jones - 2009 - European Journal for Philosophy of Religion 1 (1):182-185.
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  37.  47
    St. Bordoni, «Taming complexity : Duhem’s third pathway to Thermodynamics». [REVIEW]Jean-François Stoffel - 2014 - Revue des Questions Scientifiques 185 (1):123-124.
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  38.  50
    The Metaphysics of Being of St. Thomas in a Historical Perspective. [REVIEW]Michael Baur - 1995 - American Catholic Philosophical Quarterly 69 (1):101-103.
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  39.  36
    Review of Michelle Kosch *Freedom and Reason*. [REVIEW]Alistair Welchman - 2007 - Notre Dame Philosophical Reviews 2007 (1).
    Kosch attempts to show that post-Kantian German idealism duplicates and exacerbates a kind of intelligible determinism that is incompatible with a muscular conception of human freedom. Schelling, in his Freedom essay of 1809, finally recognized this; and his attempt to reconfigure idealism from within was motivated by his recognition of the need to provide a place for human freedom. The attempt failed (even if interestingly) but is taken up again and more successfully by Kierkegaard. While the account of Kant draws (...)
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  40.  71
    Faith and Science: An Introduction to St. Thomas' Expositio in Boethii De Trinitate.Leo Elders - 1974 - Herder.
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  41. Philosophia Rationalis U Kyi͡evo-Mohyli͡ansʹkiĭ Akademiï: Komparatyvnyĭ Analiz Mohyli͡ansʹkykh Kursiv Lohiky Kint͡si͡a Xvii--Pershoï Polovyny Xviii St.Mykola Symchych - 2009 - Vydavet͡sʹ O. Vlasi͡uk.
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  42.  48
    Recovering Philosophy as the Love of Wisdom: A Contribution of St. John Paul II.Tarasiewicz Pawel - 2016 - Studia Gilsoniana 5 (1):269-281.
    The article aims at demonstrating that, by his teaching on human person and his action, St. John Paul II implicitly contributed to a resolution of the most serious problem of contemporary philosophy, which consists in separating wisdom from love and substituting wisdom with understanding or knowledge. The author concludes that John Paul II makes a persuasive contribution to recover philosophy as the love of wisdom by identifying truth in the area of freedom, self-fulfillment and conscience, and appealing to man’s honesty (...)
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  43.  29
    The spiritual medic: Contributions of St. John Climacus for a Church which goes forth.Carlos Alberto Rosas Jimenez - 2018 - Etiam 13 (12):107-128.
    The Catholic Church is a field hospital with medics that help to spiritually heal those who recognize that they are in need of healing and who are willing to accept the cure being offered. Many of these medics seek intimacy, closeness, and compassion with those in need, which they are unable to obtain simply by creating and executing pastoral activities. For this reason, we emphasize the work of spiritual medics as a key element for a missionary Church; We can use (...)
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  44. The Common Sense Personalism of St. John Paul II.Tarasiewicz Pawel - 2014 - Studia Gilsoniana 3 (supplement):619-634.
    The article aims at showing that the philosophical personalism of Pope John Paul II stems from the common sense approach to reality. First, it presents Karol Wojtyla as a framer of the Lublin Philosophical School, to which he was affiliated for 24 years before being elected Pope John Paul II; it shows Wojtyla’s role in establishing this original philosophical School by his contribution to its endorsement of Thomism, its way of doing philosophy, and its classically understood personalism. Secondly, it identifies (...)
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  45. Review of Plotinus Ennead VI.4-5, Introduction, Translation and Commentary by E. K. Emilsson and St. K. Strange. [REVIEW]Panagiotis Pavlos - 2015 - Dionysius 33:76-80.
    Book Review of the Translation, with Introduction and Commentary, by Eyjólfur Kjalar Emilsson and Steven Keith Strange, of Plotinus' Ennead VI.4-5, published in the Plotinus series, by Parmenides Publishing, 2015.
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  46. "I Watched Jane Die:" Theorizing Breaking Bad's Aesthetic of Brutality.Ian K. Jensen - 2016 - In Breaking Down "Breaking Bad:" Critical Perspectives. Albuquerque: University of New Mexico Press. pp. 111-138.
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  47.  76
    The Servient Character of Political Power According to St. Thomas Aquinas.Pawel Tarasiewicz - 2014 - Studia Gilsoniana 3:399-413.
    The author attempts to justify the thesis of the servient character of political power. By his analyses, he arrives at two conclusions. First, the ultimate goal of service fulfilled by political power should be identical with the natural goal of every human being, meaning a life of virtue. Hence, service to the cause of the citizens’ virtue requires that the fundamental duties of power include the protection of public peace, the promotion of actions towards the common good, and striving for (...)
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  48.  42
    Pursuing Pankalia: The Aesthetic Theodicy of St. Augustine.A. G. Holdier - 2016 - In Benjamin McCraw & Robert Arp (eds.), The Problem of Evil: New Philosophical Directions. Lanham, MD: Lexington Books. pp. 69-83.
    This chapter summarizes Augustine’s often-neglected aesthetic theodicy that balances his metaphysical definitions of evil and human agency against the ultimately beautiful story Augustine sees God, as the author of all Creation, writing. First, Augustine’s neo-Platonic conception of evil as the “privation of goodness” is explained which effectively eliminates much of the apparent evil in the world under the guise of a preeminent God’s loving care of the Creation which He fashions as good, but is later corrupted. Secondly, Augustine’s conception of (...)
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  49. The Broom Closet Secret Meanings of Domesticity in Postfeminist Novels by Louise Erdrich, Mary Gordon, Toni Morrison, Marge Piercy, Jane Smiley, and Amy Tan.Jeannette Batz Cooperman - 1999
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  50.  22
    St. Thomas Aquinas on the Nature and Purpose of Education: The Importance of Aristotelian-Thomistic Principles for Educational Leaders.Josef Charles Froula - 2015 - Dissertation, Southern Connecticut State University
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