Results for 'Opus Dei'

973 found
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  1.  15
    Opus Dei: An Archaeology of Duty.Giorgio Agamben - 2013 - Stanford University Press.
    In this follow-up to The Kingdom and the Glory and The Highest Poverty, Agamben investigates the roots of our moral concept of duty in the theory and practice of Christian liturgy. Beginning with the New Testament and working through to late scholasticism and modern papal encyclicals, Agamben traces the Church's attempts to repeat Christ's unrepeatable sacrifice. Crucial here is the paradoxical figure of the priest, who becomes more and more a pure instrument of God's power, so that his own motives (...)
  2.  51
    Opus Dei in the church.John Flader - 2012 - The Australasian Catholic Record 89 (2):221.
    Flader, John With very great hope, the Church directs its attention and maternal care to Opus Dei, which - by divine inspiration - the Servant of God Josemaria Escriva de Balaguer founded in Madrid on October 2, 1928, so that it may always be an apt and effective instrument of the salvific mission which the Church carries out for the life of the world.
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  3.  6
    Opus Dei: An Archaeology of Duty.Adam Kotsko (ed.) - 2013 - Stanford University Press.
    In this follow-up to _The Kingdom and the Glory_ and _The Highest Poverty_, Agamben investigates the roots of our moral concept of duty in the theory and practice of Christian liturgy. Beginning with the New Testament and working through to late scholasticism and modern papal encyclicals, Agamben traces the Church's attempts to repeat Christ's unrepeatable sacrifice. Crucial here is the paradoxical figure of the priest, who becomes more and more a pure instrument of God's power, so that his own motives (...)
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  4. Opus dei, a threat to liberty: Opus Dei and secret societies.M. Mendez-Acosta - 1994 - Free Inquiry 15 (1):13-15.
  5.  11
    Opus Dei: Arqueología del oficio.Luciano Andrés Carnigli - 2015 - Dianoia 60 (74):189-192.
    En esta discusión abordo la hermenéutica analógica de Mauricio Beuchot comparándola con la hermenéutica filosófica de Hans-Georg Gadamer. Argumento que Beuchot vuelve a la idea clásica de la hermenéutica como método de interpretación y no la juzga, como Gadamer, como una fenomenología de la comprensión. Sin embargo, Beuchot no atiende las razones de Gadamer en contra de concebir la hermenéutica como una metodología. Si se considera como metodología centrada en la analogía, la hermenéutica analógica deja de lado otros recursos interpretativos (...)
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  6. Opus Dei: An Insider's View (Opus Dei and Secret Societies).K. Steigleder - 1994 - Free Inquiry 15 (1):16-19.
  7.  20
    « Opus nature est opus dei ». Potestas regalis et potestas sacerdotalis nella riflessione di giacomo da viterbo.Gianpiero Tavolaro - 2015 - Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 81 (1):39-98.
    Cet article étudie le rapport entre pouvoir spirituel et pouvoir temporel dans la pensée de l’augustinien Jacques de Viterbe († 1307/8), à la lumière de l’édition de deux sermones de mortuis inédits, écrits et prononcés entre 1303 et 1305, lorsqu’il était archevêque de Naples. Cette étude vise donc à offrir une interprétation de la pensée politique de Jacques, à travers la lecture diachronique de ses œuvres, à partir de la Disputatio prima de quolibet jusqu’à ses derniers écrits, afin de suivre (...)
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  8. The masked, dangerous cult: Opus Dei and secret societies.Jp Fuertes - 1994 - Free Inquiry 15 (1):16-19.
  9.  54
    Religião e mídia social: uma análise do conservadorismo religioso católico a partir da instituição Opus Dei. 2018. Dissertação – Programa de Pós-Graduação em Ciências da Religião, Pontifícia Universidade Católica de Minas Gerais, Belo Horizonte, MG. [REVIEW]Janaína Kelly Gonçalves Moreira da Silva - 2018 - Horizonte 16 (50):935-937.
    Analising the relationship betwen religion and communication, many options open whole range of possibilities of reflection about the theme. In this case, the relationship proposed is betwen virtual media and the religion, specifically groups and religion moviments of the Catholic Church. We live a reality that, in virtual world, we have the oportunity to be receptors and, mainly, contents producers. In this dynamism, is very important to know and to understand how this communication process happens. It is commum find in (...)
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  10. And now, the Solar Temple: Opus Dei and secret societies.Ja Haught - 1994 - Free Inquiry 15 (1).
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  11. Eric Hoffer, philosopher for the people: Opus Dei and secret societies.R. Arnold - 1994 - Free Inquiry 15 (1):26-27.
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  12. Notas críticas sobre la ética religiosa del trabajo en el Opus Dei.Antoni Jesús Aguiló Bonet - 2009 - Aposta 42:1.
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  13. The open society and the open mind: Opus Dei and secret societies.T. J. Madigan - 1994 - Free Inquiry 15 (1):12-13.
     
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  14.  14
    Martin Rhonheimer, Changing the World: The Timeliness of Opus Dei. [REVIEW]Kenneth D. Whitehead - 2012 - Catholic Social Science Review 17:298-301.
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  15. Dei opus: mundus, homo, angelus.Aloiso Arias - 1965 - Matriti: Ediciones Religion y Cultura. Edited by P. H. Del Val.
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  16.  6
    Il formalismo nell'etica e l'etica materiale dei valori.Max Scheler - 1944 - Milano,: Fratelli Bocca. Edited by Alliney, Giulio & [From Old Catalog].
    Apparsa in versione integrale nel 1916, l’opera che qui offriamo al lettore in una nuova traduzione, accompagnata peraltro dal testo originale e da un esteso indice analitico che per la prima volta, in edizione italiana, restituisce la ricchezza del lessico fenomenologico (e le integrazioni editoriali apportate nel tempo al testo - fino all’ultima edizione tedesca, l’ottava), costituisce l’opus magnum di Max Scheler e, nell’ambito della ragione pratica, un modello di pensiero mai disgiunto dalla vita, capace di guidare, nel sentire (...)
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  17.  66
    José María Albareda (1902–1966) and the formation of the Spanish Consejo Superior de Investigaciones Científicas.Antoni Malet - 2009 - Annals of Science 66 (3):307-332.
    Summary José María Albareda (1902–1966) was an applied chemist and a prominent member of the Roman Catholic organization, Opus Dei, who played a crucial role in organizing the Consejo Superior de Investigaciones Científicas (CSIC), the new scientific institution created by the Franco regime in 1939. The paper analyses first the formative years in Albareda's scientific biography and the political and social context in which he became an Opus Dei fellow. Then it discusses the CSIC's innovative features compared with (...)
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  18.  12
    Instruments of immolation: Giorgio Agamben and the Eucharistic reformations of the sixteenth century.Klaus C. Yoder - 2021 - Critical Research on Religion 9 (1):48-64.
    Throughout the Homo Sacer series, Giorgio Agamben takes seriously the political and philosophical significance of Christian ritual in his archaeology of Western political discourse. In Opus Dei, Agamben argues for the sacrifice of the Mass as the paradigm for the ontology of effectivity, an ontology he sees as still regnant in the West. This ontology depends on the discourse of duty or office, and it begins with the priestly office. The priest’s duty is to be an “animate instrument” in (...)
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  19.  15
    La filosofía como libertad y como vocación.Jaime Nubiola - 2002 - Anuario Filosófico 35 (74):609-628.
    According to the teachings of Josemaria Escriva, philosophy as a profession is a calling, whose essential features are intellectual freedom, personal responsibility and service to others. In the paper the real and complete freedom of members of Opus Dei in philosophical matters is highlighted.
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  20. El papel de la lógica en los estudios institucionales.Jaime Nubiola - 2018 - In Enrique Alarcón, Agustin Echavarria, Miguel Garcia-Valdecasas & Rubén Pereda (eds.), Opere et veritate. Homenaje al profesor Ángel Luis González,. pp. 571-583.
    En diciembre de 1996 fui invitado a impartir una sesión a profesores de lógica en los estudios institucionales del Studium Generale de la Prelatura del Opus Dei. En aquella ocasión preparé concienzudamente un texto escrito que pasé a mi querido y admirado colega Ángel Luis González para su revisión. Pocos días después Ángel Luis me lo devolvió con unas pocas correcciones y sugerencias y un alentador “¡Mucho ánimo!” en su encabezamiento. Durante muchos años conservé ese texto con sus anotaciones (...)
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  21.  15
    Roman Catholic Church in the context of the globalization processes of the present.Pavlo Pavlenko - 2013 - Ukrainian Religious Studies 66:56-68.
    Of the main models or projects of globalization, the Vatican Group's project is of particular interest in research, whereby the stake in the world-wide rule is on the "network" the empire "of Catholicism, the" Opus Dei "Order and the Special Service, and the oldest Roman-Germanic aristocratic families. "In the sphere of business," observes A. Yeliseyev, "the Vatican group" puts the main focus on the post-industrial "knowledge economy", unlike the Rockefeller group, which sits on oil and the military-industrial complex, and (...)
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  22.  10
    El arbol de la vida: memorias.Eugenio Trías - 2003 - Barcelona: Ediciones Destino.
    La búsqueda que acomete Eugenio Trías en estas memorias intelectuales y vitales le lleva a rastrear su pasado, desde la infancia hasta los 33 años. En el libro van apareciendo diversos temas: el descubrimiento de la religión y de la filosofía; la fascinación por el cine; la pasión por la música: la iniciación en el complejo y cautivador mundo femenino; la figura del padre; los estudios en los jesuitas y en las universidades de Barcelona y Colonia; el breve paso por (...)
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  23.  18
    “He Gently Leads those with Young”: Life-Giving Principles from the Rule of Saint Benedict for Early Parenthood.Jessica Brown - 2016 - Journal of Spiritual Formation and Soul Care 9 (1):77-97.
    After voicing a need for soul care that meets the rigors of early parenthood, this article looks to The Rule of Saint Benedict for three life-giving principles: togetherness, ordinariness, and prayer. Togetherness means not only the meta-vision of “doing” family in a larger community; it means transparency and willingness to ask for help. We learn ordinariness from Benedict through the vow of stability, which demands that our inner lives open and connect to the present moment, and also through the way (...)
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  24.  29
    Haiku and Analysis: Ryokan and Whitehead.Tokiyuki Nobuhara & Jonathan A. Seitz - 2014 - Buddhist-Christian Studies 34:199-200.
    In lieu of an abstract, here is a brief excerpt of the content:Haiku and Analysis:Ryokan and WhiteheadTokiyuki Nobuhara and Jonathan A. SeitzRyokan is famous for his haiku below:焚くほどは風がもて来る落ち葉かなtaku hodo wakaze ga motekuruochiba kanafor my firethe wind brings enoughfallen leavesI believe there is manifestly in Ryokan’s wind poem his faith in the Grace supporting his life and career as a mendicant friar. You could compare this haiku with the last sentence in Alfred North Whitehead’s magnum opus, Process and Reality: “In (...)
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  25.  5
    Natural Law and Thomistic Juridical Realism: Prospects for a Dialogue with Contemporary Legal Theory by Petar Popovic (review).O. P. Pius Pietrzyk - 2024 - The Thomist 88 (4):710-715.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Natural Law and Thomistic Juridical Realism: Prospects for a Dialogue with Contemporary Legal Theory by Petar PopovicPius Pietrzyk O.P.Natural Law and Thomistic Juridical Realism: Prospects for a Dialogue with Contemporary Legal Theory. By Petar Popovic. Foreword by F. Russell Hittinger. Washington, D.C.: The Catholic University of America Press, 2022. Pp. xv + 307. $75.00 (hardcover). ISBN: 978-0-8132-3550-9.About a decade ago the former Cardinal Archbishop of Chicago, H. E. (...)
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  26.  28
    The omnibus homo sacer.Giorgio Agamben - 2017 - Stanford, California: Stanford University Press.
    Homo sacer : sovereign power and bare life -- State of exception -- Stasis : civil war as a political paradigm -- The sacrament of language : an archaeology of the oath -- The kingdom and the glory : for a theological genealogy of economy and government -- Opus Dei : an archaeology of duty -- Remnants of Auschwitz : the witness and the archive -- The highest poverty : monastic rules and form-of-life -- The use of bodies.
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  27.  31
    Agency and will in Agamben’s coming politics.Gavin Rae - 2018 - Philosophy and Social Criticism 44 (9):978-996.
    Those commentators who accept that Agamben offers an affirmative political project tend to hold that its realization depends upon pre-personal messianic or ontological alterations. I argue that there is another option based around the notion of individual agency that has received relatively little attention, but which clarifies whether or not Agamben holds that the transition is one that agents can participate in. By engaging with the texts “On Potentiality,” “Bartleby, or On Contingency,” and Opus Dei, I first show that (...)
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  28.  18
    "Accende lumen sensibus"- Una aproximación filosófico-teológica a la doctrina de los sentidos espirituales en la teología monástica medieval-.Pedro Gómez - 2008 - Teología y Vida 49 (4).
    A partir de dos hechos: las reiteradas referencias a la doctrina de los sentidos espirituales en los teólogos monásticos medievales y el olvido de la misma por parte de los autores posteriores, nos aproximamos a este "conocimiento experimental", desde la filosofía y la teología, partiendo de algunos testimonios de los siglos XI al XIII, especialmente los referidos a la lectio divina y al opus Dei, implorando también con ellos "Accende lumen sensíbus".
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  29.  30
    Raimon Panikkar (1918-2010): Life and Legacy.J. Abraham Vélez de Cea - 2011 - Buddhist-Christian Studies 31:215-219.
    In lieu of an abstract, here is a brief excerpt of the content:Raimon Panikkar (1918-2010):Life and LegacyJ. Abraham Vélez de CeaThe interreligious theologian, intercultural philosopher, and pluralist mystic Raimon Panikkar died in Tavertet, Barcelona, on 26 August 2010. He was ninety-one. A pioneer of interreligious dialogue and comparative theology, Panikkar claimed to be at the same time yet without contradiction a Christian, a Buddhist, a Hindu, and a secular man.Panikkar's multiple religious belonging was not a matter of choice and shallow (...)
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  30.  16
    Educación y cultura en el pensamiento de Josemaría Escrivá de Balaguer.Rafael Alvira - 2002 - Anuario Filosófico 35 (74):601-608.
    Education was so relevant in the thought of Saint Josemaria that he even affirmed that the only work of the Opus Dei was to give formation, and that the Prelature is a catechesis. Culture, on the other hand, was the normal concern -"to be cultivated"- of persons living his message: to sanctify work in everyday life.
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  31. Acta philosophica.Josemaría Escrivá de Balaguer (ed.) - 1992 - Roma: Ateneo Romano della Santa Croce.
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  32. Santa Teresa en 'Camino' de san Josemaría Escrivá.David Torrijos-Castrillejo - 2015 - In Isabel Pérez Cuenca Mª Isabel Abradelo de Usera (ed.), Actas del Congreso Interuniversitario “Santa Teresa de Jesús, Maestra de Vida”. Universidad Católica de Ávila. pp. 1220-1235.
    The influence of St. Teresa of Jesus in St. Josemaría Escrivá de Balaguer is well known, but it was especially stressed in his writings. This paper concentrates on the most famous book of St. Josemaría, The Way. The presence of Teresian thought in this work is researched, considering the way Escrivá integrates it in his personal doctrine, and particularly how he adopts it in order to establish the cornerstone of his message: contemplation in daily life.
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  33. Egidio Romano nella cultura ebraica: le versioni di Yehudah b. Mosheh Romano.Caterina Rigo - 1994 - Documenti E Studi Sulla Tradizione Filosofica Medievale 5:397-437.
    L'artefice della diffusione dei trattati di Egidio Romano in ambiente ebraico fu Yehudah Romano, quasi contemporaneo dell'autore latino ed egli stesso autore di molte opere in lingua ebraica che circolarono nei secc. XIV-XVI. I suoi testi furono parzialmente letti da Pico della Mirandola, per il quale Flavio Guglielmo Raimondo Mitridate tradusse in latino l'inizio del commento all'Opus creationis. Inoltre Yehudah tradusse dal latino alcune opere del corpus aristotelico, facendo ampio uso dei commenti egidiani, e alcune parti dei trattati di (...)
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  34.  29
    La Puissance et son nombre, d'Abélard à Kepler.Édouard Mehl - 2021 - Rivista di Storia Della Filosofia 4:668-685.
    Power and its Number, from Abelard to Kepler. Catholic theology has always held, contrary to what the philosophers say, that God can do everything: his power is infinite, he always has a reserve of power and this reserve is not exhausted in the opus creationis. Thus, God's power is divine because it is incomprehensible. Therefore, there is an essential equivocity in the potentia Dei, which cannot be confused with the power of nature. What are examined here instead are some (...)
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  35.  62
    Il nulla e la filosofia. Idealismo critico e esperienza religiosa in Franz Rosenzweig.Luca Bertolino - 2005 - Trauben.
    Il concetto di nulla viene assunto come chiave ermeneutica per accostare la proposta teoretica di uno dei maggiori rappresentanti del pensiero ebraico contemporaneo: Franz Rosenzweig (1886-1929). Attraverso l'analisi dei luoghi, delle accezioni e delle valenze con cui il nulla si presenta nelle pagine della "Stella della redenzione", si evidenzia come ai diversi significati attribuiti da Rosenzweig a questo concetto corrispondano differenti modi di intendere la filosofia. I temi della filosofia del nulla, della creatio ex nihilo e della morte intesa come (...)
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  36.  49
    Neoclassical Theism and Spiritual Exercises.Daniel A. Dombowski - 2009 - Process Studies 38 (1):93-107.
    Relying on Pierre Hadot’s concept of philosophy as spiritual exercise, I examine Nikos Kazantzakis’ magnum opus Askitiki: Salvatores Dei (translated in English as The Saviors of God: Spiritual Exercises). Specifically, I examine the extent to which Kazantzakis offers a version of spiritual exercise appropriate for neoclassical theism, analogous to St. Ignatius’ version of spiritual exercise in the service of classical theism.
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  37.  9
    Thomas Buckingham and the Contingency of Futures—The Possibility of Human Freedom: A Study and Edition of Thomas Buckingham, De contingentia futurorum et arbitrii libertate by Bartholomew R. de la Torre, O.P. [REVIEW]Francis E. Kelley - 1989 - The Thomist 53 (1):164-166.
    In lieu of an abstract, here is a brief excerpt of the content:164 BOOK REVIEWS Thomas Buckingham and the Contingency of Futures-The Possibility of Human Freedom: A Study and Edition of Thomas Buckingham, De contingentia futurorum et arbitrii libertate. By BARTHOLOMEW R. DE LA TORRE, O.P. University of Notre Dame, The Medieval Institute Publications in Medieval Studies, Vol. XXV. Notre Dame, Indiana: University of Notre Dame Press, 1987. Pp. xii +394. In this volume, Fr. Batholomew de la Torre offers the (...)
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  38.  44
    Hugo Brandenburg/József Pál (eds.), Santo Stefano Rotondo in Roma: archeologia, storia dell'arte, restauro. Atti del convegno internazionale, Roma 10–13 ottobre 1996. [REVIEW]Thomas Steppan - 2005 - Byzantinische Zeitschrift 97 (1):189-194.
    Das in Zusammenarbeit der Westfälischen Wilhelms-Universität Münster und der Ungarischen Akademie in Rom im Oktober 1996 durchgeführte internationale Symposium war den Forschungen der letzten Jahrzehnte zu S. Stefano Rotondo in Rom gewidmet. Der daraufhin publizierte Tagungsband präsentiert neben den Ergebnissen der Bauuntersuchung der frühchristlichen Kirche Beobachtungen zu Materialverwendung und Bautechnik, Beiträge zur Ausstattung des Baus und deren Restaurierung, sowie kunsthistorische Studien zur neuzeitlichen Malerei und Plastik und historische Abhandlungen zur spätmittelalterlichen und neuzeitlichen Nutzungsgeschichte und zum spezifischen Verhältnis der Ungarn zu (...)
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  39.  17
    The Statement in the Hadith as a Principle of Detection and Criticism: 'It Doesn't Look Like The Reporter's Narration".Bahadır Opus - 2023 - Cumhuriyet İlahiyat Dergisi 27 (1):297-309.
    In order to determine the authenticity of the hadiths, some conditions were determined by the hadiths regarding the proof and text of the hadith. There are aspects of these terms regarding the deed and the text. One of these conditions is that the hadith is not illegitimate. There are some types and reasons for the disease known as a hidden defect that harms the health of the hadith, and there are some methods used by the hadiths to detect the disease. (...)
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  40.  30
    (1 other version)“Black Like Me”: Reframing Blackness for Decolonial Politics.George J. Sefa Dei - 2018 - Educational Studies 54 (2):117-142.
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  41.  9
    Dietrich Bonhoeffer’s perspective on racism.Daniel Dei & Dennis E. Akawobsa - 2022 - HTS Theological Studies 78 (1).
    Although Christianity has abundant literature against racism, the menace negatively affects human relationships in contemporary westernised societies. The near silence of most Christian denominations leads to one crucial question: how should Christians deal with racial prejudice in contemporary westernised societies? This article is a social criticism of racism from the perspective of Dietrich Bonhoeffer. As a Christian, Bonhoeffer struggled with the morality of racism, particularly regarding the experience of black people in the United States and Jews in Germany. His reflections (...)
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  42. La cuestión de las ciencias humanas en Iberoamérica y la preocupación por el hombre de los pensadores de la Salamanca de los siglos XVI y XVII.Daniel Dei - 2003 - Cuadernos Salmantinos de Filosofía 30:337-348.
  43. Report papers-Vol. I-Notebook III.Foglio Dei Resoconti - 2007 - Rivista di Storia Della Filosofia 62 (2):345-357.
     
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  44.  1
    Filosofii︠a︡ta na logicheskii︠a︡ empirist: [izsledvane].Aleksandŭr I︠A︡kimov Deĭkov - 1975 - [Sofii︠a︡]: Nauka i izkustvo.
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  45. Metodi dell'esegesi tra mito, storicità e communicazione: Prospettive «pragma-linguistiche» e consequenze per la teologia e la pastorale.F. Lentzen-Deis - 1992 - Gregorianum 73 (4):731-737.
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  46.  9
    Antropodicea: la cuestión del hombre.Héctor Daniel Dei - 1997 - Buenos Aires: Editorial Almagesto.
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  47.  15
    G. Morra (a cura di), "Religione civile, frammentazione sociale, postmodernità".Marcello Dei - 2000 - Polis 14 (2):337-339.
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  48.  4
    La cuestión de las Ciencias Humanas en Iberoamérica y la preocupación por el hombre de los pensadores de la Salamanca de los siglos XVI y XVII.H. Daniel Dei - 2003 - Cuadernos Salmantinos de Filosofía 30:337-347.
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  49.  12
    La méthode morphologique et le problème de l’autonomie de la culture populaire chez Carlo Ginzburg.Fabio Dei & Maririta Guerbo - 2022 - Cahiers Philosophiques 168 (1):11-23.
    Dans Le sabbat des sorcières Ginzburg, s’efforçant d’expliciter la « méthode morphologique » à l’œuvre dans cet ouvrage, affirme reprendre à son compte certaines « questions » formulées par Frazer dans Le Rameau d’or – soit un comparatisme élargi –, sans en « accepter les réponses ». « Mon Frazer a lu Wittgenstein » ajoute-t-il dans une boutade. Dans cet article, on se demandera en quel sens la morphologie de Ginzburg diffère d’une approche « transculturelle » et on analysera comment (...)
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  50.  19
    ¿Profundización O caída Del realismo jurídico como teoría descriptiva de normas?Diego Dei Vecchi - 2017 - Isonomía. Revista de Teoría y Filosofía Del Derecho 47:9-38.
    Algunas versiones del realismo jurídico pretenden compatibilizar la pretensión de que el derecho es un conjunto de normas con un fuerte compromiso con el empirismo. De conformidad con este último, el derecho no está constituido por entidades abstractas de ningún tipo sino por hechos empíricamente constatables. En vistas a llevar a cabo esta compatibilización, en varios trabajos Riccardo Guastini ha defendido una concepción de las proposiciones normativas, i.e. aserciones existenciales sobre normas jurídicas, como enunciados teóricos acerca del derecho vigente, necesariamente (...)
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