The theory of pramonotheism is an important part of the theological conception of religion. Its founder is an Austrian theologian of the twentieth century. W. Schmidt. However, this theory was advanced and developed even before Schmidt in the Orthodox thought of the twentieth century, in which it was called "the doctrine of the original monotheism." The theory of pramonotheism was developed in the field of basic theology with the task of comprehending the emergence and evolution of religion in the paradigm (...) of Christian monotheism, as well as to refute views of religion only in the context of the natural laws of human consciousness and social life. (shrink)

His translation is, ‘obviously because the violence of the disease is dispersed throughout the body and as it forces out breath stirs up foam…’ The difficulty is that nowhere else does ‘distracta’ mean ‘dispersed’. Moreover, in vv. 501 and 507, in the same sequence of argument, the meaning is clearly ‘torn apart’, as usual. One way of meeting this difficulty is to read ‘anima’ in 493, as proposed by Tohte. However, this gives the barely defensible ‘anima spumas’ and is unsatisfactory (...) in another respect. Lines 499–501, in which ‘ut docui’ must refer back to 492–3, imply that the ‘animus’ as well as the ‘anima’ was mentioned there and that the effect of epilepsy is to upset the relation between the two. (shrink)

Until recently, the paradoxes of set theory were hardly used at all in the analysis of dialectical contradiction. "Violations of the Aristotelian law of contradiction have been found everywhere except where logic and mathematics saw them." Today a practice of study of paradoxes in set theory by the devices of materialist dialectics is taking shape in our literature.