The image of St. Petersburg is an integral part of Russian art, in particular, in watercolor painting. This article is devoted to the analysis of the work of Russian watercolor artists, identifying the specifics and characteristic features of the image of the city on the Neva in their work. The object of the study is watercolors by Russian artists, the subject is expressive means, techniques and methods through which the image of St. Petersburg is embodied. On the example of (...) watercolor works by E.P. Gau, I.A. Vladimirova, A.S. Vedernikov, A.P. Ostroumova-Lebedeva, P.P. Grigoryants, G.P. Fitingof, A. Ermolaev, V.V. Proshkin, K. Kuzema, V. Kolbasov, O. Litvinenko, etc. the historical transformation of the artistic image of St. Petersburg, its conditionality by cultural and historical factors and the nature of the life of the inhabitants of the city is shown. The study concluded that the image of St. Petersburg is important for Russian artists, as well as a significant variety of its creative interpretations. Each watercolor work demonstrates the subjective attitude of artists to St. Petersburg, thanks to which real urban landscapes acquire spirituality and unique expressiveness. The complex historical fate of this cultural and artistic center of Russia, which was once a magnificent capital, experienced revolutionary events and went through military destruction, determined the versatility of creative approaches to the embodiment of the city, as a result of various turns of history, it lost, then regained its greatness, beauty and attractiveness. Petersburg in watercolors is invariably filled with vitality, lyrical feelings and the love of artists. (shrink)

2011 Reprint of 1943 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. "St. Thomas Aquinas" is enriched by the author's unique ability to see the world through the saint's eyes, a fresh and animated view that shows us Aquinas as no other biography has. Acclaimed as the best book ever written on Aquinas by such outstanding Thomists as Jacques Maritain, Etienne Gilson, and Anton Pegis, this brilliant biography will completely capture the reader and leave him (...) desirous of reading Aquinas' own monumental work. (shrink)

Intentionality in Interaction revisits some of the classical questions to be found in the original programme for second-personal studies as established in Thompson's 2001 JCS issue and sheds new light on them, witnessing the evolving dynamics of such a programme over the last decade. The contributions in this issue approach the questions of how persons share intentions, emotions, and experiences, of how interaction is shaped by and transforms affection, emotion, and cognition, and of how such interactions develop over time and (...) provide important insights into the development of human capacities in general, both in normal and pathological cases. In this introduction, we situate the special issue in the context of social cognition in general and second-personal studies in particular. We propose an outline of a new framework to approach questions regarding interaction and its development and evolution, a framework based on a novel understanding of interaction in terms of engagement between persons. (shrink)

This volume contains papers that represent Leibniz’s early thoughts on the problem of evil, centering on a dialogue, the Confessio philosophi, in which he formulates a general account of God’s relation to sin and evil that becomes a fixture in his thinking. How can God be understood to be the ultimate cause, asks Leibniz, without God being considered as the author of sin, a conclusion incompatible with God’s holiness? Leibniz’s attempts to justify the way of God to humans lead him (...) to deep discussion of related topics: the nature of free choice, the problems of necessitarianism and fatalism, the nature of divine justice and holiness. All but one of the writings presented here are available in English for the first time. (shrink)

Cf. Jardine 1974a, p. 29; chapter 6 is 'an elegant account of developments in late scholastic debating exercises' (Jardine 1974b, 33). Cited Van den Burgh, 126 n. 95 re Grotius's method. cit. Mancosu 1996, 232 n. 39.

Volume 20, Issue 2, February 2020, Page 20-22.

This article presents evidence supporting the claim that ethical reasoning is a skill that can be taught and assessed. We propose a working definition of ethical reasoning as 1) the ability to identify, analyze, and weigh moral aspects of a particular situation, and 2) to make decisions that are informed and warranted by the moral investigation. The evidence consists of a description of an ethical reasoning education program—Ethical Reasoning in Action —designed to increase ethical reasoning skills in a variety of (...) situations and areas of life. ERiA is housed at a public, major comprehensive U.S. university—James Madison University—and assessment of the program focuses on interventions delivered prior to and during orientation for incoming first-year students. Findings indicate that the interventions measurably enhance the ability of undergraduate students to reason ethically. ERiA’s competency-targeted program and positive student learning outcomes offers a promising model for higher education ethics programs seeking to connect classroom learning in ethics to decision-making in everyday life. (shrink)

We explore three questions about Earth system modeling that are of both scientific and philosophical interest: What kind of understanding can be gained via complex Earth system models? How can the limits of understanding be bypassed or managed? How should the task of evaluating Earth system models be conceptualized?

Within ZFC, we develop a general technique to topologize trees that provides a uniform approach to topological completeness results in modal logic with respect to zero-dimensional Hausdorff spaces. Embeddings of these spaces into well-known extremally disconnected spaces then gives new completeness results for logics extending S4.2.

We present a logic to model the behaviour of an agent trusting or not trusting messages sent by another agent. The logic formalises trust as a consistency checking function with respect to currentl...

Challenging the assumption that the concept of divine action is necessarily paradoxical, on the grounds that God is radically transcendent of finitude, or can perform only a master act of creating and sustaining the universe, Frank Kirkpatrick defends as philosophically credible the Christian conviction that God is a personal Agent who also acts in particular historical moments to further the divine intention of fostering universal community. Kirkpatrick claims that God and the world are distinct realities "together bound" in a mutual (...) relationship of reciprocal historical action. In this relationship, God both acts upon and responds to human beings in specific moments in their history. The implications of this claim for understanding the biblical narrative, the problem of evil, cosmological theories, and the realism of Christian community are pursued. (shrink)