Zeitschriftenartikel: „Dogmata“

1

Anderl, Hans. „Dogmata in Medicine“. Journal of Craniofacial Surgery 23, Nr. 1 (Januar 2012): 8. http://dx.doi.org/10.1097/scs.0b013e318240c6f9.

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2

Pretorian, Cristina, und Dan Ionescu. „Dogmata which Crossed the Inter-War Publications from Oltenia“. International Letters of Social and Humanistic Sciences 20 (Januar 2014): 49–56. http://dx.doi.org/10.18052/www.scipress.com/ilshs.20.49.

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The research starts from a previous incidental acknowledgement concerning persisting of certain dogmata in the history of press; it aims to investigate the emergence of the dogmata in inter-war press from Oltenia. Various dogmata crossed inter-war magazines from Oltenia, but they have not been received without analysis. On the contrary, they were exposed as far as serving the publication profile. "Gazzette of the School" received in columns educational ideas of some philosophers and educators fashionable, who have subjected to experiment, their theory. The comparative analysis of Oltenia magazines from monarchical range are detached three dogmata-patterns: antiutilitarianism, Romanism and pedagogical experimental. They are examined the practical effects of these dogmata-patterns.

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3

Frketich, Elise. „Wolff and Kant on the Mathematical Method“. Kant-Studien 110, Nr. 3 (01.09.2019): 333–56. http://dx.doi.org/10.1515/kant-2019-2011.

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Abstract Wolff advocates the mathematical method, which consists in chains of syllogisms that proceed from axioms and definitions to theorems, for achieving scientific certainty in branches of philosophy like ontology and physics. By contrast, in ‘The Discipline of Pure Reason in its Dogmatic Use’ Kant significantly limits the efficacy of this method in philosophy. In this paper I investigate an under-examined result of the Discipline: Kant’s claim that his system of philosophy does not contain “dogmata”. By identifying “dogmata” in Wolff’s system of physics, I argue that, for Kant, they are propositions that uncritically deploy ideas of reason. I conclude that the Discipline extends criticisms raised in the Transcendental Dialectic to any erroneous use of the mathematical method in philosophy.

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4

Trotignon, Pierre. „Les agrapha dogmata de Vladimir Jankélévitch“. Lignes 28, Nr. 2 (1996): 168. http://dx.doi.org/10.3917/lignes0.028.0168.

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5

Pichler, Werner J. „Lessons from drug allergy: Against dogmata“. Current Allergy and Asthma Reports 3, Nr. 1 (Januar 2003): 1–3. http://dx.doi.org/10.1007/s11882-003-0001-1.

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6

SZLEZÁK, THOMAS ALEXANDER. „ZUR ÜBLICHEN ABNEIGUNG GEGEN DIE AGRAPHA DOGMATA“. Méthexis 6, Nr. 1 (30.03.1993): 115–74. http://dx.doi.org/10.1163/24680974-90000149.

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7

FINE, GAIL. „SCEPTICAL DOGMATA: OUTLINES OF PYRRHONISM I 13“. Méthexis 13, Nr. 1 (30.03.2000): 81–105. http://dx.doi.org/10.1163/24680974-90000355.

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8

Szlezák, Thomas Alexander. „On the Standard Aversion to the Agrapha Dogmata“. Graduate Faculty Philosophy Journal 22, Nr. 2 (2001): 147–63. http://dx.doi.org/10.5840/gfpj200122227.

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9

Szlezák, Thomas A. „On the Standard Aversion to the Agrapha Dogmata“. Peitho. Examina Antiqua, Nr. 1(1) (27.02.2018): 57–74. http://dx.doi.org/10.14746/pea.2010.1.4.

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The present paper deals with eight charges that are frequently leveled against any research that focuses on the agrapha dogmata. The charges are demonstrated to be completely unfounded and, therefore, duly dismissed. In particular, it is argued here that the phrase ta legomena (so‑called) is by no means to be understood as ironic. Consequently, the article rejects the very common picture of Plato as some sort of dogmatist and author of a fixed philosophical system. However, Plato’s philosophy is presented as rather ‘overt’ and ‘straightforward’ in its nature. With the situation being as it is, thorough knowledge of the agrapha dogmata is shown to be an absolute prerequisite for understanding Plato’s dialogues. The paper concludes with an observation that while investigating the issue is completely warranted and does not in any way entail any devaluation of the dialogues, Aristotle’s testimony must also be taken into account.

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10

Ruiz-Argüelles, Guillermo J., und David Gómez-Almaguer. „Breaking dogmata to help patients: non-myeloablative haematopoietic stem cell transplantation“. Expert Opinion on Biological Therapy 4, Nr. 10 (Oktober 2004): 1693–99. http://dx.doi.org/10.1517/14712598.4.10.1693.

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11

Dahlgren, Claes, André Holdfeldt, Simon Lind, Jonas Mårtensson, Michael Gabl, Lena Björkman, Martina Sundqvist und Huamei Forsman. „Neutrophil Signaling That Challenges Dogmata of G Protein-Coupled Receptor Regulated Functions“. ACS Pharmacology & Translational Science 3, Nr. 2 (11.03.2020): 203–20. http://dx.doi.org/10.1021/acsptsci.0c00004.

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12

Zlobin, Alexy N. „THE IMPORTANCE OF THE DOGMATA OF FAITH IN LIFE OF AN ORTHODOX CHRISTIAN“. Богословский сборник Тамбовской духовной семинарии, Nr. 2 (2021): 43–54. http://dx.doi.org/10.51216/2687-072x_2021_2_43.

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13

Pacewicz, Artur. „Plato and the Classical Theory of Knowledge“. Folia Philosophica 42, Nr. 2 (30.12.2019): 91–114. http://dx.doi.org/10.31261/fp.8515.

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In this paper, the notion of the classical theory of knowledge is analysed with reference to its primary source – the philosophy of Plato. A point of departure for this analysis is the description of the classical theory of knowledge presented by Jan Woleński in his book Epistemology (but it can be also found in the works of other researchers devoted to epistemology). His statements about Plato are examined in the context of Plato’s thought. The dialogues Apology, Gorgias, Meno, fragments of the Republic, Theaetetus, Timaeus and the testimonies about the so-called agrapha dogmata are especially taken into consideration.

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Vedernikov, V. V. „THE KACHKA-CHULKOV MODERNIZATION ON KOLYWANO-WOSKRESENSK FOUNDRIES (END OF XVIII – FIRST THIRD OF XIX CENTURIES)“. Bulletin of Kemerovo State University, Nr. 2 (29.06.2017): 14–19. http://dx.doi.org/10.21603/2078-8975-2017-2-14-19.

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The historiography of the non-ferrous metallurgy in Altai at the period of feudalism still remains under the old dogmata influence about crisis of the Russian state serfdom, resulting in the ideas about technical and technological backwardness in Altai. The article features the process of rapid technological growth of mining production in Altai, thus refuting the theses about production crisis or stagnation on Kolywano-Woskresensk foundries. It is demonstrated that the Kachka-Chulkov modernization (named after the two main head officials) was conducted in three spheres at the same time: production, administrative and economical. The main aim of the Kachka-Chulkov modernization was not to get maximal profit but to stabilize production volume on the level of one thousand puds (16.000 kg) of silver per year.

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Shokhin, Vladimir. „Philosolhical and Theological Discourse and Defnitions of Dogmata in Spiritual and Academic School of Synodal Period“. St. Tikhon's University Review 82 (30.04.2019): 11–33. http://dx.doi.org/10.15382/sturi201982.11-33.

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16

Ruiz-Argüelles, Guillermo. „The Mexican approach to conduct allogeneic stem cell transplantation: Braking dogmata and facing the Matthew effect“. Hematology 10, sup1 (September 2005): 154–60. http://dx.doi.org/10.1080/10245330512331390258.

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17

Kuppler, Kevin, Meagan Lewis und Adele K. Evans. „A review of unilateral hearing loss and academic performance: Is it time to reassess traditional dogmata?“ International Journal of Pediatric Otorhinolaryngology 77, Nr. 5 (Mai 2013): 617–22. http://dx.doi.org/10.1016/j.ijporl.2013.01.014.

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18

Góźdź, Krzysztof. „Interpretacja dogmatów“. Studia Theologica Varsaviensia 56, Nr. 1 (08.03.2019): 13. http://dx.doi.org/10.21697/stv.2018.56.1.01.

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Dogmat nie jest „suchym” twierdzeniem, formułą, która naweti „straszy”, lecz jest wyrazem żywej wiary Kościoła, która w swejistocie jest niezmienna. Jednak wyraz tej wiary w przepowiadaniui przyjmowaniu (w dogmatach) dotyczy danej epoki historyczneji jej aktualnego ducha rozumienia, stąd konieczna jest ciągle nowainterpretacja tej samej i niezmiennej prawdy wiary w języku teologicznym.Taka interpretacja jest wyrazem żywej Tradycji, przyzachowaniu zasady ciągłości i niesprzeczności wypowiedzi. Podstawąreinterpretacji jest nie tylko podstawowa relacja Tradycji doObjawienia, do Pisma Świętego, ale także sama historyczność wiaryi historyczność dogmatów.Przeprowadzone badania nad kwestią interpretacji dogmatów doprowadziłydo jeszcze jednego zdumiewającego wniosku, że proponowanaprzez Międzynarodową Komisję Teologiczną tzw. interpretacjaaktualizująca, w zasadzie ma miejsce w tym toku myślowym JosephaRatzingera, choć on sam ani słowem nie wymienia nazwy tej interpretacji.Okazuje się, że teksty Ratzingera – mówiące o Tradycji, historiidogmatów, czy o relacji dogmatu do Biblii i do historii – powstałydużo wcześniej niż wspomniany dokument MKT. Już w połowielat 60., znajdujemy je w dziele pod red. K. Rahnera i J. Ratzingera,Offenbarung und Überlieferung. Hans Urs von Balthasar zum 60.Geburtstag, Freiburg 1965, s. 25-69, oraz później: Das Problem derDogmengeschichte in der Sicht der katholischen Theologie, Köln1966; Zur Frage nach der Geschichtlichkeit der Dogmen, w: OttoSemmelroth (red.), Martyria, Leiturgia, Diakonia. Festschrift fürHermann Volk zum 65. Geburtstag, Mainz 1968, s. 59–70. Oznacza to, że Ratzinger w swoich badaniach wyprzedził o kilka lat wspomnianydokument. Nie ujmuje to w niczym doniosłej treści dokumentu natemat interpretacji dogmatów. Cała część dokumentu, poświęcona„interpretacji aktualizującej” znajduje odzwierciedlenie w samodzielnychbadaniach Ratzingera. Zarówno zasady tej interpretacji,trwała wartość formuł dogmatycznych, jak i kryteria tej interpretacji(s. 295-298 dokumentu), są treściowo obecne w tekstach Ratzingera.Z drugiej strony rodzi się pytanie, czy dokument MKT, przygotowywanypod kierunkiem bpa W. Kaspera, nie korzystał z tekstówRatzingera. Nie ma o tym śladu w dokumencie, ale swoistym kanonemtekstów przygotowywanych przez MKT jest nie umieszczanieautorów współczesnych, a powoływanie się niemal wyłącznie nateksty eklezjalne.

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Corbin, Ian Marcus. „“...An End and a Beginning...” Richard Kearney on Welcoming Divine Strangers and Writing Divine Words“. Religion and the Arts 14, Nr. 5 (2010): 534–45. http://dx.doi.org/10.1163/156852910x529313.

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AbstractHow ought one talk about a God who is, strictly speaking, ineffable? Even further, how could one ever dare to speak with dogmatic authority about such a God? This essay takes up one recent exploration of these topics— Richard Kearney’s Anatheism: Returning to God After God. The essay argues that while Kearney expresses legitimate concerns about the ethical and epistemological pitfalls of what he calls “dogmatic theism,” these dangers are not equally present in all iterations of religious dogma. Further, in some instances dogma might even contribute to the project of hospitality to the Other that Kearney commends in Anatheism. Thus a finer hermeneutic is required, which could distinguish between dogmas that are dangerous and helpful, reckless and responsible.

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Krämer, Hans Joachim. „Plato’s Unwritten Doctrine“. Peitho. Examina Antiqua, Nr. 1(6) (09.02.2016): 25–44. http://dx.doi.org/10.14746/pea.2015.1.2.

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With the late Author’s (†24.04.2015) kind permission, the present text is published here in a somewhat abbreviated and modified translation that has been given appropriate subheadings and supplemented with an extensive bibliography. Its German original from 1996 has been translated into French (1998) and English (2012). The purpose of the present translation is to make the Polish reader acquainted with the important and innovative account of Plato’s philosophy that has been put forward by the Tübingen School whose one of the most prominent co-founders was Hans Joachim Krämer. While this text is devoted to Plato’s critique of writing, it also presents Plato’s agrapha dogmata as an important supplement to the written dialogues. A fuller overview of the major assumptions of this new interpretation is to be found in the recently published Gesammelte Ansätze zu Platon (2014).

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21

Rabbie, Edwin, und Henk Nellen. „The Unpublished Introduction to Hugo Grotius' Disquisitio an Pelagiana sint ea dogmata quae nunc sub eo nomine traducuntur“. Grotiana 9, Nr. 1 (1988): 127–28. http://dx.doi.org/10.1163/187607588x00082.

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Rabble, Edwin, und Henk Nellen. „The Unpublished Introduction to Hugo Grotius' Disquisitio an Pelagiana sint ea dogmata quae nunc sub eo nomine traducuntur“. Grotiana 8, Nr. 1 (1987): 42–79. http://dx.doi.org/10.1163/016738312x13397477911700.

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23

Norcross, Alastair. „TWO DOGMAS OF DEONTOLOGY: AGGREGATION, RIGHTS, AND THE SEPARATENESS OF PERSONS“. Social Philosophy and Policy 26, Nr. 1 (24.11.2008): 76–95. http://dx.doi.org/10.1017/s0265052509090049.

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AbstractOne of the currently popular dogmata of anti-consequentialism is that consequentialism doesn't respect, recognize, or in some important way account for what is referred to as the “separateness of persons.” The charge is often made, but rarely explained in any detail, much less argued for. In this paper I explain what I take to be the most plausible interpretation of the separateness of persons charge. I argue that the charge itself can be deconstructed into at least two further objections to consequentialist theories. These objections amount to (i) the rejection of axiological aggregation, and (ii) the rejection of deontic aggregation. Of these two objections, I argue that the first one, though often made, is untenable. I also argue that the second objection, in its various forms, relies on distinctions whose moral significance is vigorously denied by almost all consequentialist theorists. I thus argue that the separateness of persons objection poses no special threat to consequentialism.

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Cohn, Haim H. „The Law of Religious Dissidents: A Comparative Historical Survey“. Israel Law Review 34, Nr. 1 (2000): 39–100. http://dx.doi.org/10.1017/s0021223700011882.

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The three great monotheistic religions, Judaism, Christianity and Islam — the subject matter of this survey — have several distinctive marks in common: they postulate the belief in and worship of God; they each have holy scriptures and other canonical texts and vest authoritative interpretations or applications thereof with binding force; each designates a class of officials or functionaries to preserve and propagate the faith; each seeks to imbue its religious, ethical and legal norms into the daily lives of individuals and communities; and none suffers dissidents from within. In addition there are, at least in Christianity and Islam, certain fundamental dogmata (for example, the Holy Trinity in Christianity, the divine prophecy of Muhammad in Islam) which everybody is duty-bound to believe. In each religion, ancient or medieval scholars of authority have compiled lists of articles of faith, the dissent from which by any individual coreligionist is proscribed. It will be shown that these lists are not necessarily exhaustive: the possibilities of dissidence are virtually unlimited.

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Newman, Jonathan M. „Satire between School and Court: The Ethical Interpretation of the Artes in John of Salisbury’s Entheticus in dogmata philosophorum“. Journal of Medieval Latin 17 (Januar 2007): 125–42. http://dx.doi.org/10.1484/j.jml.2.305688.

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26

Becker, William E. „Quit Lying and Address the Controversies: There are No Dogmata, Laws, Rules or Standards in the Science of Economics“. American Economist 51, Nr. 1 (März 2007): 3–14. http://dx.doi.org/10.1177/056943450705100101.

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Lupaşcu, Silviu. „Saintly Sexlessness. Notes on the Apophthegmata Patrum“. Review of Ecumenical Studies Sibiu 8, Nr. 3 (01.12.2016): 391–400. http://dx.doi.org/10.1515/ress-2016-0028.

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Abstract The textual proximity of “woman” and “apocryphal literature” in a fragment included in the Apophthegmata Patrum may seem paradoxical. Abba Sopatrus’ apophthegm must be understood against the background of the theological debates of Origenists and non-Origenists during the 4th – 6th centuries, in Northern Egypt, and consequently needs to be exegetically enframed between Emperor Justinian I. (l. 482-565; r. 527-565) Edictum contra Origenem and Archimandrite Shenute of Atripe (348-466)’s Contra Origenistas. In fact, the contemporary Gnostic literature was able to generate heretical sexual imagery. The Apocryphon of John (II, 1; III, 1; IV, 1; BG 8502, 2), included in the Nag Hammadi Library, explains in a sexual manner the origin of evil. Abba Sopatrus’ apophthegm testifies about the proximity of Christianity and Gnosticism in Northern Egypt during the period of the Desert Fathers, and also about the effort of the abbas to establish firm limits against sexual lust and the lust of the erroneous dogmata. Both posed tremendous potential danger of disintegrating the monks’ peace of mind and peace of soul.

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Wróblewska, Anna. „Idee w interpretacji dogmatu“. Studia Theologica Varsaviensia 58, Nr. 1 (31.12.2020): 238–86. http://dx.doi.org/10.21697/stv.7820.

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Niniejszy tekst porusza problematykę interpretacji dogmatu- jako takiego oraz rzeczywistości jego treści. Przedstawia idee biorące udział w tym procesie i wybrane metody interpretacji, ujmujące dogmat z różnych perspektyw, dla ukazania wieloaspektowości zagadnienia oraz wzajemnego uzupełniania się ich. Wyróżnioną ideą jest propozycja G. Strzelczyka, który przekłada hermeneutykę P. Beauchampa dotyczącą interpretacji Starego Testamentu na problem interpretacji dogmatu. Opiera się ona na trzech głównych punktach: arche, deuterozie i telosie. Ukazuje aspekt transcendentny w tym procesie. Inną przywołaną metodą, jest spojrzenie z perspektywy immanentnej, którą proponuje K. Góźdź. Elementem praktycznym jest analiza dogmatu o stworzeniu, dokonana wg metody G. Strzelczyka, która kończy niniejszy artykuł.

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Sokolova, E. V. „Thomas Mann’s Moses and Sigmund Freud’s Moses and Monotheism in the context of ‘Germany’s suicide’“. Voprosy literatury, Nr. 6 (28.12.2020): 13–26. http://dx.doi.org/10.31425/0042-8795-2020-6-12-26.

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Written during his American ‘exile’ and depicting an alternative story of the prophet Moses, T. Mann’s little studied novella The Tables of the Law [Das Gesetz] (1943) is compared with S. Freud’s Moses and Monotheism [Der Mann Moses und die monotheistische Religion] (1939), his last work completed before his death. The author traces a number of significant parallels: in particular, Moses’s origins in the highest classes of Egyptian society. Mann sees the figure of Moses in The Tables of the Law as one of the purest and most vivid embodiments of creative principles, going back to his own period of ‘playing Goethe.’ Moses is yet another of his powerful, harmonious and optimistic characters from the 1930s–1940s (Joseph in the four-part novel Joseph and His Brothers [Joseph und seine Brüder] or Goethe in Lotte in Weimar), with roots in the majestic Dutchman Peeperkorn from The Magic Mountain [Der Zauberberg] (1924). Instead of engaging in a direct polemic with corresponding ideological dogmata, the two books written by the giants of Germanspeaking culture in Nazi times reveal a profound examination of not fully recognized and therefore still dangerous sources of Nazi ideology on the mythological level in mankind’s collective unconscious.

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Gutiérrez, Raúl. „Contradiction and Aphairesis in Plato’s Republic“. Peitho. Examina Antiqua, Nr. 1(6) (09.02.2016): 71–92. http://dx.doi.org/10.14746/pea.2015.1.5.

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The purpose of this paper is to show that Plato uses contradictions in the Republic as an impulse to think and to advance in the ascent to the Idea of the good. The procedure to dissolve the main contradictions in the text is that of aphairesis, complementary to that of prosthēsis. Also if they are explicitly named just at the beginning and at the end of the ascent (Books II and VII), I will show that aphairesis and prosthēsis are consistently applied throughout the ascendant argument of Republic I-VII. Starting with the separation of the opposites at the sensible level, the process will continue separating the rational and the irrational in the soul and culminate when explicitly naming the aphairesis of the One/Good at the intelligible level. As will be seen, the opposites in question are unity and indeterminate/indefinite multiplicity. But also if named, the culminating aphairēsis of the Idea of the Good will not be consistently developed in the Republic. Some important allusions to it will also be found in the Parmenides allowing us to solve the main unresolved contradictions in the Republic in consonance with the theory of principles of the agrapha dogmata.

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Motta, Anna. „Plato and ‘the Birdhunters’: The Controversial Legacy of an Elusive Swan“. Peitho. Examina Antiqua, Nr. 1(6) (09.02.2016): 93–112. http://dx.doi.org/10.14746/pea.2015.1.6.

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The aim of this paper is to discuss some features of the doctrines of the agrapha dogmata in Neoplatonism, starting from the reading of an anecdote, presented in the Anonymous Prolegomena to Platonic Philosophy, in which Plato dreams that close to death he becomes a swan which hunters are unable to catch. In fact, the dream is an explanation of the development of the Platonic tradition, and, more precisely, it presents a story of several exegetical disagreements that have survived till the present day. Compared to modern interpretation of the Aristotelic testimony on the “so-called unwritten doctrines”, we can state that the late antique interpretations of them focus and depend on what Plato has left us in his written dialogues, which are the best living images of his oral dialogues. This conclusion is, then, a consequence of a study carried out on Ancient and Neoplatonic texts that leads to the acknowledgement of a Platonic philosophical system as well as to an overview of modern secondary bibliography produced by the esoteric interpretation of Plato and various views of scholars who are against this account.

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Zirra, Alexandra, Sarah Wiethoff und Rickie Patani. „Neural Conversion and Patterning of Human Pluripotent Stem Cells: A Developmental Perspective“. Stem Cells International 2016 (2016): 1–14. http://dx.doi.org/10.1155/2016/8291260.

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Since the reprogramming of adult human terminally differentiated somatic cells into induced pluripotent stem cells (hiPSCs) became a reality in 2007, only eight years have passed. Yet over this relatively short period, myriad experiments have revolutionized previous stem cell dogmata. The tremendous promise of hiPSC technology for regenerative medicine has fuelled rising expectations from both the public and scientific communities alike. In order to effectively harness hiPSCs to uncover fundamental mechanisms of disease, it is imperative to first understand the developmental neurobiology underpinning their lineage restriction choices in order to predictably manipulate cell fate to desired derivatives. Significant progress in developmental biology provides an invaluable resource for rationalising directed differentiation of hiPSCs to cellular derivatives of the nervous system. In this paper we begin by reviewing core developmental concepts underlying neural induction in order to provide context for how such insights have guided reductionist in vitro models of neural conversion from hiPSCs. We then discuss early factors relevant in neural patterning, again drawing upon crucial knowledge gained from developmental neurobiological studies. We conclude by discussing open questions relating to these concepts and how their resolution might serve to strengthen the promise of pluripotent stem cells in regenerative medicine.

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Samekto, FX Adji. „NORMATIVITAS KEILMUAN HUKUM DALAM PERSPEKTIF ALIRAN PEMIKIRAN NEO-KANTIAN“. Masalah-Masalah Hukum 44, Nr. 1 (15.01.2015): 11. http://dx.doi.org/10.14710/mmh.44.1.2015.11-17.

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Scientific normativity of law conceived as a character inherent in legal science as a sui generis. Jurisprudence basically study the law, something that initially emerged from the dogmatic belief in philosophy. Dogmaticism refuse to alter beliefs one iota. The teachings of dogmatic philosophy stems from the teachings of Plato (428-347 BC) and is reflected in the legal enforceability. Dogmaticism in the law is reflected in the Corpus Juris Civilis. Along with the development of post Era Scholastic philosophical thinking, the philosophy synthesizes thought between dogmatic thinking and skeptic has appeared in the Age of Enlightment.This idea is reflected in Transcendental Idealist philosophy thought of Immanuel Kant (1724 to 1804). The core idea is that real human beings are given the ability tounderstand based on empirical experience and actually also able to gain an understanding of the human being that is the essence of symptoms. Transcendental Idealist, thus dynamic, moving to look for values that are useful for life. Transcendental Idealist thought then be adopted Kelsen (18811973) in the teaching of normativity in legal positivism (legal positivism). Normativity in the teachings of Hans Kelsen’s legal positivismderived from the integration of empirical positivism and idealistic positivism.Keywords : Normativity, Neo-kantian, Hans Kelsen, Transsendental IdealisNormativitas keilmuan hukum dikonsepsikan sebagai karakter yang melekat pada keilmuan hukum sebagai cabang ilmu yang bersifat sui generis.Disebut demikian karena ilmu hukum pada dasarnya mempelajari hukum, sesuatu yang pada awalnya dimunculkan dari pemikiran filsafat yang beraliran dogmatik. Pemikiran filsafat dogmatik menolak alternatif keyakinan (belief) lain dalam berpikir. Pemikiran filsafat dogmatik bermula dari ajaran Plato (428-347 SM) dan tercermin dalam keberlakuanhukum. Dogmatika dalam hukum sangat tercermin dalam Corpus Juris Civilis. Seiring dengan perkembangan pemikiran filsafat pasca Era Skolastik, maka pemikiran filsafat yang mensintesakan antara pemikiran dogmatik dan skeptik telah muncul di Era Pencerahan.Pemikiran tercermin dari filsafat pemikiran Transendental Idealis dari Immanuel Kant (1724-1804). Inti pemikirannya adalah bahwa manusia sesungguhnya diberi kemampuan untuk memahami berdasarkan pengalaman empirisdan sesungguhnya pula manusia mampu mendapat pengertian tentang gejala yang bersifat esensi. Transendental Idealis, dengan demikian bersifat dinamis, bergerak untuk mencari nilai-nilai yang berguna untuk kehidupan. Pemikiran Transendental Idealis inilah yang kemudian menjadi landasan pemikiran Hans Kelsen (1881-1973) dalam mengajarkan normativitas dalam positivisme hukum (legal positivism). Normativitas dalam positivisme hukum ajaran Hans Kelsen bersumber dari integrasipositivisme empiris dan empirisme idealis.Kata Kunci : Normativitas, Neo-kantian, Hans Kelsen, Transsendental Idealis

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Frolov, D. P. „From transaction costs to transaction value: Overcoming the frictional paradigm“. Voprosy Ekonomiki, Nr. 8 (03.08.2020): 51–81. http://dx.doi.org/10.32609/0042-8736-2020-8-51-81.

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The transaction cost economics has accumulated a mass of dogmatic concepts and assertions that have acquired high stability under the influence of path dependence. These include the dogma about transaction costs as frictions, the dogma about the unproductiveness of transactions as a generator of losses, “Stigler—Coase” theorem and the logic of transaction cost minimization, and also the dogma about the priority of institutions providing low-cost transactions. The listed dogmas underlie the prevailing tradition of transactional analysis the frictional paradigm — which, in turn, is the foundation of neo-institutional theory. Therefore, the community of new institutionalists implicitly blocks attempts of a serious revision of this dogmatics. The purpose of the article is to substantiate a post-institutional (alternative to the dominant neo-institutional discourse) value-oriented perspective for the development of transactional studies based on rethinking and combining forgotten theoretical alternatives. Those are Commons’s theory of transactions, Wallis—North’s theory of transaction sector, theory of transaction benefits (T. Sandler, N. Komesar, T. Eggertsson) and Zajac—Olsen’s theory of transaction value. The article provides arguments and examples in favor of broader explanatory possibilities of value-oriented transactional analysis.

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Fadeyev, Ivan, und Dmitry Shebalin. „Exarch L. Fedorov on the religious policy of soviet authorities: “The government themselves regulate the dogmata of the Church in a way that seems most beneficial...”“. St.Tikhons' University Review 95 (30.06.2021): 109–22. http://dx.doi.org/10.15382/sturi202195.109-122.

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Lepekhov, Sergey Yu. „The interrelationship between consciousness and sensuality in Nāgārjuna’s philosophy“. Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, Nr. 4 (2020): 751–65. http://dx.doi.org/10.21638/spbu17.2020.412.

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The interrelationship between consciousness and sensuality is a significant problem in many philosophical systems. The peculiarities of religious philosophy consists in the congruence of using argumentation with the basic religious dogmata, which are unchangeable and uncritiqued. This aspect, in turn, stimulates the development of exegetics and hermeneutics. In comparison with the Western philosophy, the particularity of Indian and Buddhist philosophy infers a larger quantity of polemical materials directed against the representatives of other competing schools. This article discusses the formation of the concept of “sensuality” in various Buddhist schools (Theravāda, Sarvastivāda, Madhyamaka) and the mutual conditionality of the sensual and mental (nāma-rūpa) in the conceptions of Theravādins and Sarvastivādins is noted. The peculiarities of using the terms “Hīnayāna” and “Hīnayānist” in Mahāyāna texts are explained. The representatives of Theravāda and Madhyamaka distinguished the terms of “clear sense” and “hidden sense”, which, in turn, led to the appearance of the concept of “two truths” in Nāgārjuna’s philosophy. The particularities of his argumentation regarding sensuality’s absence of self-nature (rūpa) and his analysis of the various aspects of reality (including illusions, perceived as real ones) make it possible, which Nāgārjuna could admit, that consciousness could be more real in comparison with sensuality. It is concluded that there are no clear statements by Nāgārjuna about consciousness having an ontological status. In the author’s opinion, the absence of a clear division between “two truths” makes it possible to use this concept in social practice. The author’s translation to Russian of one of Nāgārjuna’s hymns “The praising of inconceivable” (Acintyastava) from Sanskrit and from Tibetan is provided.

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Manangan, Lilia P., Gina Pugliese, Marguerite Jackson, Patricia Lynch, Annette H. Sohn, Ronda L. Sinkowitz-Cochran und William R. Jarvis. „Infection Control Dogma: Top 10 Suspects“. Infection Control & Hospital Epidemiology 22, Nr. 4 (April 2001): 243–47. http://dx.doi.org/10.1086/501894.

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AbstractAs infection control evolved into an art and science through the years, many infection control practices have become infection control dogmas (principles, beliefs, ideas, or opinions). In this “Reality Check” session of the 4th Decennial International Conference on Nosocomial and Healthcare-Associated Infections, we assessed participants' perceptions of prevalent infection control dogmas. The majority of participants agreed with all dogmas having evidence of efficacy, except for the dogma on the frequency of changing mechanical-ventilator tubing. In contrast, the majority of participants disagreed with dogmas not having evidence of efficacy, except for the dogma on perineal care, umbilical cord care, and reminder signs for isolation precaution. As for controversial dogmas, many of the responses were almost evenly distributed between “agree” and “disagree.” Infection control professionals were knowledgeable about evidence-based infection control practices. However, many of the respondents still believe in some of the non–evidence-based dogmas.

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Semenova, Inna Yu. „THE WORK OF PUBLIC ORGANIZATIONS OF THE CHUVASH ASSR ON STRENGTHENING THE FAMILY (on the materials of the Chuvash regional council of the Militant Atheists League)“. Historical Search 1, Nr. 3 (21.12.2020): 53–61. http://dx.doi.org/10.47026/2712-9454-2020-1-3-53-61.

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The article is devoted to the activities of the public organization of the Chuvash ASSR, which launched its intense activity in the territory of the national region in the 30–40s of the 20th century. On the basis of unpublished sources contained in the State Historical Archive of the Chuvash Republic, the article analyzes the work of the Chuvash Regional Council of the Militant Atheists League (1927–1941) in the direction of anti-religious education in the family. The author notes that religious dogmata which for many centuries had been defining the marital sphere were subjected to criticism and persecution by the proletarians, which could not but affect the family values and principles in undereducated workers’-and-peasants’ families of the Chuvash. According to the results of the study, the state policy of the Soviet power concerning marriage and family is determined; the conclusion is made about a significant influence of this public organization on the family; attention is drawn on its positive aspects of work in lower class families of workers’ and peasants’ families of Chuvashia. At the same time, the article notes discontent with the cultural and religious transformations which were carried out among some of undereducated inhabitants of the Republic, especially female workers and peasants, who were afraid of possible families breakdown due to their equalization in rights with men, increased female political activity (the work of female sectors of the ACP(b) Women’s Department and territorial organizations of women’s movements as well as due to the social policy for protecting motherhood and infancy carried out by the Soviet power.

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Freitag, Raquel. „O Dogma do Sujeito e Outros Dogmas“. Revista Diadorim 19, Nr. 2 (29.12.2017): 95–106. http://dx.doi.org/10.35520/diadorim.2017.v19n2a10666.

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Neste texto, são discutidos aspectos relativos ao ensino de gramática no âmbito da disciplina Gramática, Variação e Ensino, do Profletras. A partir de uma abordagem autoetonográfica, evidencia-se que o ensino produtivo de gramática parte inicialmente da desconstrução de dogmas acerca de fatos da língua que perpassam as práticas dos professores-mestrandos de Língua Portuguesa.

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Glinkina, Svetlana P., und Nataliya V. Kulikova. „To Economic Patriotism: New Trends in Post-Socialist Countries – EU Members“. Economics of Contemporary Russia, Nr. 2 (17.07.2019): 131–49. http://dx.doi.org/10.33293/1609-1442-2019-2(85)-131-149.

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The paper analyzes the premises and impacts of dependent capitalism model formation in Central-East European (CEE) countries, new EU members; the model is based on large-scale inflow of foreign investments and coordination of economic ties by hierarchies of transnational corporations. It is stated that CEE countries’ leaderships run into a neoliberal democracy paradox, i. e. the need to meet citizens’ social demands while exercising ever less control over national economies. The prospects of dependent capitalism model continuance in the region are assessed under new post-crisis trends in world economy, in particular, in view of reduction of transborder capital flows and decelerating international trade growth.The sources of economic growth operationalized in CEE countries in order to evolve from long-running stagnation they found themselves in after the world financial crisis, are researched. It is proved that reliance on growing domestic consumption accompanied by weaker export orientation of the economy leads to CEE countries losing their important comparative advantages. The higher-than-anticipated growth of wages compared to labour productivity growth, depletion of reserves in utilization of labour resources cause deterioration of regional economy competitiveness.Special attention is paid to analyze the premises of spreading of economic nationalism ideology in the region. Exemplified by Hungary, years long leader among CEE countries in foreign capital inflow, tools are demonstrated which are applied in the framework of economic policy aimed to restore state control over market economy; an attempt is made to evaluate the effectiveness of this policy. The conclusion is drawn that – contrary to liberal dogmata dominating in economic theory – making use of tools of economic nationalism can be rather efficient even under conditions of small size post-socialist countries of Europe.

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Pashkov, Sergey M. „God and emotions: Experience of emotive analysis“. Russian Journal of Linguistics 24, Nr. 2 (15.12.2020): 449–66. http://dx.doi.org/10.22363/2687-0088-2020-24-2-449-466.

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The present paper accentuates the importance of holistic views of the world that is relevant for text studies. The purpose of the study is to establish what language means representing emotions which are attributed to God by biblical characters are utilized, and, subsequently provide their classification. Based on the study of the theological interpretation of the antinomy ‘“the immutability of God” - the emotions of God”, the paper 1) introduces the concept of ‘attribution of emotions’ into the conceptual and terminological apparatus of emotiology thus explicating the specificity of biblical emotive meanings; 2) provides the analysis of the depicted biblical space in the emotive aspect; 3) gives the interpretation of biblical characters’ activity as a cause of emotions attributed to God. Central to the text analysis is the notion of the emotional script. This notion is instrumental in presenting the systemic description of emotion development, i.e. the cause of its origin and the corresponding reaction. The language material of the present study is taken from King James Bible. The methods employed in the study include the definitional, contextual, emotive, and lingua-stylistic analyses with references to the historical and cultural context. The outcomes of the present study include the identification of the lexical means of emotions and the following typology of such lexical units: 1) lexemes denoting the cause of emotions attributed to God; 2) lexemes denoting the emotions attributed to God; and 3) lexemes denoting the biblical space perceived by characters as a ‘reaction’ to emotions attributed to God. Given the theandric nature of Jesus Christ, the depicted emotions of His are treated as manifestations of His human nature. The results obtained have made it possible to fill in linguistic content into one of the antinomies of Christian understanding of God and to outline the prospect of further linguistic research on Christian dogmata from the perspective of emotivity.

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Zubrzycki, Waldemar. „The Terrorism of Islamic Fundamentalists“. Internal Security 9, Nr. 2 (09.07.2018): 157–69. http://dx.doi.org/10.5604/01.3001.0012.1710.

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Fundamentalism is a general term denoting religious movements which consider religious traditions to be of the highest importance and are reluctant to introduce any changes which are seen as an infringement of religious identity. Fundamentalism is a characteristic of all religions in the world, however, in the case of Islam — in the recent years — it has often been the cause of terrorist acts. The dogmata of Islam are defined in the Quran, according to which there are five pillars of Islam to which every Muslim has to adhere. The characteristic feature of Islamic fundamentalism is to introduce specific ways of life based on traditional standards described in the Quran, they define social and political aspects of life as well as detachment from the Western way of life. The cause of this is frustration and social dissatisfaction along with a rejection of modern methods and changes proposed by the West. Preaching slogans which encourage fighting against injustice and demoralisation in the name of creating “a better world”, along with a proprietary right to interpret the verses of the Quran, results in the promotion of terrorism, including suicide attacks. The cult of sacrificing one’s own life is treated in Islam as a heroic deed, in which the doer sacrifices what he deems most important. Martyrdom, glory after death, the sense of self-sacrifice for the sake of a divine cause are factors which make Islamic terrorists accept their own demise and this is not considered as the end of their existence but rather its beginning and privileged because of the sacrifice of one’s life for Islam. The foundation of Islamic terrorism is the rivalry between the values of the West and the fundamentalist and traditionalist tendencies of the Arabic countries. Anti-West attitudes together with a politicised version of Islam are major threats not only to both sides but also the whole world.

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Wołyniec, Włodzimierz. „Dogmat w historii“. Studia Teologii Dogmatycznej 6 (2020): 205–24. http://dx.doi.org/10.15290/std.2020.06.13.

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The article “Dogma from historical perspective” aims to present the complex and relational nature of the concept of dogma. The history of this Greek concept of δογμα, given in the first part of the article, demonstrates that the understanding of dogma has developed and deepened from patristic to modern times. Ultimately, the meaning of dogma in a broader and narrower sense is revealed by referring to Revelation, to Sacred Scripture and living Tradition, to the Church’s faith and salvific truth as well as to the phenomenon of human language. The reflection on the historicity of dogma in the second part of this article shows that not only does historicity not exclude dogmatic development, but it even assumes this development. Furthermore, the significance of dogma stems from the living Word of God, to which dogma is a witness and a transmitter.

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Podyukov, Ivan A. „Peculiarities of the Phraseological Content of Perm Old Believer Dialects“. RUDN Journal of Language Studies, Semiotics and Semantics 11, Nr. 2 (15.12.2020): 285–300. http://dx.doi.org/10.22363/2313-2299-2020-11-2-285-300.

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The article devoted to the underinvestigated problem of folk religious speech is addressed to the peculiarities of set expressions and word-combinations, their thematic stratification, figurativeness and symbolism recorded in the verbal communication of Old Believers of Perm Krai. Phraseological nominations of different forms of Old Believer ritual practice (names of prayer modes, kinds of religious texts, holidays, naming of attributes of religious ritualism, ritual clothes, etiquette formulae of food and behavioural prohibitions) are investigated. The aim of the description of the Old Believer phraseology is discovering its connection with categories and attributes of old Belief, its modern state characteristics. It has been stated that the significant part of Old Belief phraseology is imparted by the existential semantics and reflects dominating of the religious basis in everyday life typical of Old Believer culture. With the help of phraseological facts there have been noted specific features of sacral (wedding and funeral) tradition of Old Believer consents. The conclusion is drawn that the phraseological layer in question in content and ways of expression differs from the set component nominations of folk Orthodoxy. It has fixed phraseological units that discover the main faith dogmata (God, sin, salvation) and formulate ideological convictions of its followers. Phraseological units of Old Believer dialects can be considered to be the means of identification of a confessional group, as a source of knowledge about the clergy experience of tradition bearers and about the peculiarities of way of life of Old Believers. It has been stated that the functioning of phraseological units is characterized by the variety that is mainly determined by the oral being of this form of culture, by the presence of different Old Believer dissents in Perm Krai. The modern state of folk Old Believer phraseology is explained by the fact that many consents don’t have any worked out dogmatics and a rigid canonical form, it indicates gradual abolishing of tradition.

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TALAR, C. J. T. „The Dogmas of Science and the Science of Dogma“. Louvain Studies 12, Nr. 3 (01.09.1987): 195–211. http://dx.doi.org/10.2143/ls.12.3.2013971.

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Ciftci, Mehmet. „Recovering the unity of theology by means of mariology“. Scottish Journal of Theology 72, Nr. 2 (03.04.2019): 191–206. http://dx.doi.org/10.1017/s003693061900005x.

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AbstractThis paper argues that Western theology has lost a certain intellectual unity by becoming divided between dogmatic theology (or doctrine) and moral theology (or ethics). The history of theological reflection on Mary illustrates this, because it has become confined to dogmatic theology and has hardly ever been discussed in the context of morals. However, mariology can help us to understand the doctrinal foundations that must support any adequate moral theology. By helping us to see how morals depend on dogma, mariology can help us to recover the unity of theology.

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Pehar, Marija. „Immaculata-Doctrine and the New Evangelization“. Bogoslovni vestnik 79, Nr. 1 (Mai 2019): 127–40. http://dx.doi.org/10.34291/bv2019/01/pehar.

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This paper theologically articulates the Immaculata-doctrine of the Church and its dogmatic implications through Mariology and Ecclesiology. Moreover, the paper is following the soteriological relevance of the Christian dogmas, according to which they speak of revealed truth about affirmation of the human being. Accordingly, through theology we are able to get an insight to content significant for the Christian anthropology, which then also point back to theology as its authentic ground. It is primarily about the theological content of the dogma of Mary’s Immaculate Conception, according to which Mary, mother of Jesus, is holy and immaculate (sancta et immaculata). Although the Immaculate-doctrine firstly concerns Mary, it was theologically accepted from a very early stage as a doctrine of the Church that had an emphasis in anthropological implications. This paper brings to question these anthropological implications as well, especially the contemporary relativization of sin and human sinfulness, where Immaculata-doctrine is seen, not in contrast to human nature, but as the one that deeply belongs to it. In that context, the old doctrine and its content can now be seen as precious and has a valuable meaning even in modern times, especially if accepted as the key of the new awoken evangelization.

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Nails, Debra. „Colloquium 3: Two Dogmas Of Platonism“. Proceedings of the Boston Area Colloquium in Ancient Philosophy 28, Nr. 1 (2013): 77–101. http://dx.doi.org/10.1163/22134417-90000008.

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Contemporary platonism has been conditioned in large part by two dogmas. One is the belief in a fundamental cleavage between intelligible but invisible Platonic forms that are real and eternal, and perceptible objects whose confinement to spacetime constitutes an inferior existence and about which knowledge is impossible. The other dogma involves a kind of reductionism: the belief that Plato’s unhypothetical first principle of the all is identical to the form of the good. Both dogmas, I argue, are ill-founded.

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Stadnyk, M. „Dogma, its concept and genesis in Christianity“. Ukrainian Religious Studies, Nr. 10 (06.04.1999): 28–33. http://dx.doi.org/10.32420/1999.10.836.

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The concept of "dogma" comes from the Greek word dogmatus, which means "thought", "doctrine". Traditionally, these concepts denote such basic provisions of the doctrine of a denomination, which are recognized as eternal and immutable truths, which are established by the supposedly God Himself and are obligatory for faith in them to all followers of a particular religious course.

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Hennelly, Alfred T. „Book Review: The Liberation of Dogma: Faith, Revelation, and Dogmatic Teaching Authority“. Theological Studies 54, Nr. 1 (März 1993): 181–82. http://dx.doi.org/10.1177/004056399305400119.

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