Relevant bibliographies by topics / Fideism

Academic literature on the topic 'Fideism'

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Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Fideism"

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Brenner, William. "Wittgensteinian Fideism?" Ars Disputandi 7, no. 1 (January 2007): 109–11. http://dx.doi.org/10.1080/15665399.2007.10819952.

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Smith, Nicholas. "How To Hang A Door: Picking Hinges for Quasi-Fideism." European Journal for Philosophy of Religion 13, no. 1 (March 31, 2021): 51–82. http://dx.doi.org/10.24204/ejpr.v13i1.3059.

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Abstract: In the epistemology of the late Wittgenstein, a central place is given to the notion of the hinge: an arational commitment that provides a foundation of some sort for the rest of our beliefs. Quasi-fideism is an approach to the epistemology of religion that argues that religious belief is on an epistemic par with other sorts of belief inasmuch as religious and non-religious beliefs all rely on hinges. I consider in this paper what it takes to find the appropriate hinge for a quasi-fideist approach to the epistemology of religion.
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de Ridder, Jeroen. "Against Quasi-Fideism." Faith and Philosophy 36, no. 2 (2019): 223–43. http://dx.doi.org/10.5840/faithphil201951123.

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Duncan Pritchard has recently ventured to carve out a novel position in the epistemology of religious belief called quasi-fideism. Its core is an application of ideas from Wittgensteinian hinge epistemology to religious belief. Among its many advertised benefits are that it can do justice to two seemingly conflicting ideas about religious belief, to wit: (a) that it is, at least at some level, a matter of ungrounded faith, but also (b) that it can be epistemically rationally grounded. In this paper, I argue that quasi-fideism fails. Its central tenets either have unattractive consequences or are implausible.
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CARROLL, THOMAS D. "The traditions of fideism." Religious Studies 44, no. 1 (January 11, 2008): 1–22. http://dx.doi.org/10.1017/s0034412507009250.

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AbstractPhilosophers and theologians acknowledge that ‘fideism’ is difficult to define but rarely agree on what the best characterization of the term is. In this article, I investigate the history of use of ‘fideism’ to explore why its meaning has been so contested and thus why it has not always been helpful for resolving philosophical problems. I trace the use of the term from its origins in French theology to its current uses in philosophy and theology, concluding that ‘fideism’ is helpful in resolving philosophical problems only when philosophers scrupulously acknowledge the tradition of use that informs their understanding of the word.
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Grant, Colin. "Is Kai Nielsen becoming a Wittgensteinian fideist?" Studies in Religion/Sciences Religieuses 30, no. 3-4 (September 2001): 365–79. http://dx.doi.org/10.1177/000842980103000308.

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In his recourse to a later Wittgensteinian or postmodern social focus, Kai Nielsen relinquishes the analytic argument he once took to be supportive of his naturalistic outlook. This shift raises the question of how he can continue to demand rationality of theistic visions that he no longer expects for his own naturalistic outlook. Rather than a rational naturalism and a fideistic theism, what seems to be involved are two coherent visions that are seen to be rational by different people. If the visions are this basic and comprehensive, however, what we come to ultimately, it would seem, is a basic faith, fideism. This is not the arbitrary fideism that Nielsen dismissed as Wittgensteinian fideism; it is a fideism that defines what it is to be rational, but it does this for Nielsen's naturalism as well as for religious visions. In this way, Nielsen's recourse to the social in the wake of the failure of positivism exposes his own fideistic base.
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TILLEY, TERRENCE W. "INCOMMENSURABILITY, INTRATEXTUALITY, AND FIDEISM." Modern Theology 5, no. 2 (January 1989): 87–111. http://dx.doi.org/10.1111/j.1468-0025.1989.tb00185.x.

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Al-Azmeh, Aziz. "Orthodoxy and Hanbalite Fideism." Arabica 35, no. 3 (1988): 253–66. http://dx.doi.org/10.1163/157005888x00026.

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Hwang Sul Joong. "Pyrrhonism and Modern Fideism." CHUL HAK SA SANG - Journal of Philosophical Ideas ll, no. 28 (May 2008): 243–89. http://dx.doi.org/10.15750/chss..28.200805.008.

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Schönbaumsfeld, Genia. "Wittgenstein and the 'Factorization Model' of Religious Belief." European Journal for Philosophy of Religion 6, no. 1 (March 21, 2014): 93–110. http://dx.doi.org/10.24204/ejpr.v6i1.193.

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In the contemporary literature Wittgenstein has variously been labelled a fideist, a non-cognitivist and a relativist of sorts. The underlying motivation for these attributions seems to be the thought that the content of a belief can clearly be separated from the attitude taken towards it. Such a ‘factorization model’ which construes religious beliefs as consisting of two independent ‘factors’ – the belief’s content and the belief-attitude – appears to be behind the idea that one could, for example, have the religious attitude alone (fideism, non-cognitivism) or that religious content will remain broadly unaffected by a fundamental change in attitude (Kusch). In this article I will argue that such a ‘factorization model’ severely distorts Wittgenstein’s conception of religious belief.
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Gall, Robert S. "Fideism or Faith in Doubt?" Philosophy Today 57, no. 4 (2013): 358–68. http://dx.doi.org/10.5840/philtoday201357430.

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Dissertations / Theses on the topic "Fideism"

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com, petergn@rocketmail, and Hoong Siong Gn Peter. "Is Kierkegaard’s radical faith a defensible justification for religious belief?" Murdoch University, 2008. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20080930.85735.

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Fideism, or basing one’s religious belief on faith, is popular especially amongst modern Protestant Christians. For the fideist, religious belief-systems are not subject to rational evaluation, and faith as the act of belief forms the essence of truth and the ultimate criterion for embracing a religion. Critics of fideism say that epistemologically, a hierarchy of methods can be used to derive the truth, and each method gives us varying confidence levels. These methods include mathematics and logic, science, personal experience, history, expert testimony, inference and Faith. Among these, the critic says, pure faith in something is the least successful in getting at the truth. Radical fideists like Kierkegaard do not cite logical reasons for defending their belief that God exists. Personal reasons are instead offered for their decision to believe. In this thesis I seek to demonstrate that the radical fideism advocated by Kierkegaard constitutes good justification for belief in the Christian God. I will begin with a discussion on fideism and some of its proponents, followed by a discussion on the place of faith (as a non-rational belief in God’s existence) in religion. I will then appeal to Kierkegaard’s philosophy in defending my view that religious belief in God is a matter of faith and personal commitment, feeling and passion, and this is an inner process not grounded in arguments. References will be drawn from Kierkegaard’s themes of faith, subjectivity and inwardness. I conclude by saying that even if no objective grounds exist to justify our belief, Kierkegaard standpoint remains right in two ways: Firstly, the fideist rejection of the attempt to justify his belief through offering reasons for it is precisely what makes his decision to believe deeply meaningful in his life. Secondly, those who ‘try to judge faith by objective, critical reflection will go on forever that way, and will never reach the point of having faith and of being religious’. (Peterson et al, 2003:53)
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Irwin, Kristen A. "The core mysteries Pierre Bayle's philosophical fideism /." Diss., [La Jolla] : University of California, San Diego, 2010. http://wwwlib.umi.com/cr/ucsd/fullcit?p3397222.

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Thesis (Ph. D.)--University of California, San Diego, 2010.
Title from first page of PDF file (viewed March 29, 2010). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 193-199).
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MacSwain, Robert Carroll. "'Solved by sacrifice' : Austin Farrer, fideism, and the evidence of faith." Thesis, St Andrews, 2010. http://hdl.handle.net/10023/920.

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Bradbury, P. A. ""In good faith" : irony, scepticism and fideism in the controversial literature of the eighteenth century." Thesis, University of Cambridge, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596843.

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This dissertation is a study of the controversial literature of the eighteenth century, an examination of certain texts which offended against the religious convictions of the period. The discussion concentrates on four works: Pierre Bayle's Dictionnaire Historique et Critique (1696-1701), Bernard Mandeville's Fable of the Bees (1714-1724), Henry Dodwell junior's Christianity not founded on argument (1742) and David Hume's Dialogues concerning Natural Religion (1779). This dissertation seeks to establish why these texts were so disconcerting, subversive and fascinating to an eighteenth-century audience. These works were not straight-forward declarations of impiety: the authors themselves - with varying degrees of irony - proclaimed their innocence of any subversive design. And the contemporary response was not always a unanimous chorus of disapproval: it was a curious mixture of outraged denunciation, careful negotiation and - in some cases - unqualified praise. While some readers believed that Bayle et al were seeking to undermine the Christian religion, other readers insisted that they were defending its prerogatives in good faith. This dissertation examines how such contrasting interpretations were constructed from the textual evidence and will thus be a contribution to the study of reader-response in the period. The interpretative difference of opinion was due - at least in part - to the presence of incommensurable theological idioms in the period. Bayle, Mandeville and Dodwell employed religious languages which were unfamiliar to an Anglican audience. While some readers shared the necessary theological presuppositions, many contemporaries were simply baffled by Mandeville's Augustinian moralism, Bayle's use of scepticism and Dodwell's rigorous fideism. The eighteenth century was riven by outbreaks of theological controversy: it was a period in which the definitions of orthodox and heterodox opinions were peculiarly fluid and unstable, a period in which a religious consensus could not be taken for granted.
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Chollet, Jacques. "Etude morphologique et sémantique de fidus, fidens, fidelis, infidus, infidelis, perfidus." Paris 10, 1986. http://www.theses.fr/1986PA100046.

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La diversité des formations adjectives et adverbiales étymologiquement apparentées à fides semblait ouvrir une voie nouvelle de recherche pour accéder à la substance sémantique de ce terme. L'introduction montre comment une certaine tradition remontant à l'enseignement des grammairiens anciens et en particulier à celui de servius avait fait négliger ce type d'étude. Une lecture plus attentive de toute la tradition amène à reconsidérer les conclusions généralement admises. La première partie présente un inventaire exhaustif du nombre des occurrences des formations étymologiquement apparentées à fides, des origines jusqu'aux premiers textes chrétiens. Les occurrences sont présentées en huit synchronies. Leur répartition entre les œuvres en prose et celles en vers est l'objet d'une étude statistique. Sont aussi répertoriés tous les emplois des degrés des adjectifs qui manifestent des différences sensibles. Dans la seconde partie, l'étude sémantique est menée de façon à dégager, à partir des emplois dans les textes, la substance sémantique des adjectifs et des adverbes telle qu'elle apparait chez les auteurs les plus anciens et telle qu'elle a évolué tout au long des périodes étudiées. Elle précise donc la spécificité de la substance sémantique de chacun des adjectifs et des adverbes et elle décrit comment, progressivement, dans certains types d'emplois (par métonymie, métaphore ou catachrèse), certains adjectifs ont pu avoir une substance sémantique si proche qu'elle a pu passer pour identique. Il apparait cependant clairement que c'est pour sa substance sémantique propre que les chrétiens ont retenu (in)fidelis. L'étude sémantique conduit à réexaminer les hypothèses étymologiques et en particulier celle d'A. Meillet. L'existence du couple credofides ne peut être justifiée par le skr. Sraddha- ni par conséquent la valeur religieuse héritée de fides. Fides peut être issu d'une ancienne forme d'instrumental singulier
The different adjective or adverbial forms of the etymological family of fides seemed to pave a new way of access to the semantical substance of this word. The introduction shows how a certain tradition dating back from the teaching of ancient grammarians and especially of servius had caused this kind of study to be ne lected. A more careful reading of the whole tradition leads to the reconsideration of the generally accepted conclusions. The first part provides an exhaustive list of the number of all the occurrences of the forms of the etymological family of fides, from the origins to the early Christian texts. The occurrences are classified into eight synchronies. Their distribution between prose and poetry is studied statistically. All the uses of the degrees of the adjectives, showing noticeable differences, are also catalogued here. In the second part, the semantical study allows revealing, from the uses in the texts, the semantical substance of the adjectives or adverbs, as it appears in the earliest authors and as it has evolved through all the studied periods. So it defines the specificity of the semantical substance of each adjective or adverb and it describes how gradually, in certain uses (by metonymy, metaphor or catachresis), some adjectives acquired a semantical substance so similar that it could seem identical. However it is obvious that the Christians have kept (in)fidelis for its own semantical substance. The semantical study leads up to re-examine the etymological hypotheses and especially that of A. Meillet. The skt. Sraddha- does not allow proving the existence of the couple credo - fides, nor consequently the inherited religious value of fides. It is possible that fides issues, by hypostasis, from an ancient form of singular instrumental
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Santos, Rafael Bittencourt. "O ceticismo de Hume no Tratado da natureza humana : uma abordagem a partir da discussão sobre a distinção entre qualidades primárias e secundárias." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/134200.

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A presente dissertação tem como objetivo mostrar que o ceticismo resultante do Livro I do Tratado da Natureza Humana não pode ser fundado na suposta descoberta, por parte de Hume, de uma oposição entre os princípios que considera fundamentais para a natureza humana. Isso porque a factualidade dessa oposição seria defectiva para a filosofia humeana, uma vez que solapa a distinção entre princípios universais e princípios variáveis, essencial para a distinção entre princípios que devem ser aceitos e que devem ser rejeitados; porque um ceticismo dessa natureza é próprio do fideísmo corrente na Renascença e na Modernidade; e porque a impossibilidade do conhecimento resultante dessa oposição acarretaria na eliminação do estímulo à filosofia. Para negar tal oposição, é preciso afirmar que Hume nega a distinção ontológica entre as qualidades primárias e secundárias, que é a sua raiz. Isso pode ser feito a partir da apreciação da Parte 2 do Livro I do Tratado da Natureza Humana. É também preciso mostrar a possibilidade da existência dos corpos, o que é feito a partir da análise de trechos da Parte 4 do Livro I. Isso feito, uma nova perspectiva sobre a filosofia humeana se apresenta concernindo à natureza do seu ceticismo – um que se constitui pela insegurança – e à relação entre a razão e os instintos naturais – uma relação harmônica, antes que conflituosa.
This work aims to show that the resulting skepticism of Book I of the Treatise of Human Nature cannot be founded on the alleged discovery, by Hume, of an opposition between the principles which he considers fundamentals to human nature. This because the factuality of this opposition would be defective for the Humean philosophy as it undermines the distinction between universal principles and changeable principles, essential to distinguish between those principles which must be accepted and those which must be rejected; because a skepticism of this nature is proper of the current Fideism in the Renaissance and Modernity; and because the impossibility of knowledge that is consequence of this opposition would lead to the removing of the stimulus to philosophy. To deny such opposition, we must affirm that Hume denies the ontological distinction between primary and secondary qualities, that is its root. This can be done from the consideration of Part 2 of Book I of the Treatise of Human Nature. It is also necessary to show the possibility of the existence of bodies, what is done by the analysis of excerpts of Part 4 of Book I. That done, a new perspective on the Humean philosophy about the nature of its skepticism – one that is constituted by insecurity – and about the relation between reason and natural instincts – a harmonic relation, rather than confrontational – is presented.
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Cruz, Maria Angela Socorro S. "Prophets Likewise: The Teaching Authority of the Laity as an Expression of the Sensus Fidelium." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:104933.

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Thesis advisor: Richard Lennan
A number of theologians claim that the church has not tapped into the fullness of Vatican II’s teaching on the sensus fidelium. As an attempt to address that concern, this dissertation examines the teaching authority of the laity as a key element in the expression of the sensus fidelium in the church. It argues for a fuller realization of Vatican II’s emphasis on the laity’s participation in Christ’s prophetic office. It proposes a three-part lay hermeneutic (hermeneutic of everyday life, hermeneutic of desire, and hermeneutic of trust) as a relevant, authoritative framework for discerning the sensus fidelium, of which Filipino popular Catholicism is a living expression. This dissertation employs a method that is primarily critical, hermeneutical and practical. It is structured in two parts: the first two chapters establish the theological underpinnings of the study, while the last three chapters focus on the laity, their sense of the faith, their reception process, their lived faith expressed through popular Catholicism, and their participation in the prophetic office of Christ. Through an analysis of the laity’s sensus fidei as an integral dimension in the discernment of the sensus fidelium, this dissertation emphasizes that authority in the church derives from all its members and that the interpretation of faith is a process that invites the participation of all the baptized as sharers in Christ’s prophetic function. In such a church, not only the ordained, but the laity, equally belong to the guild of interpreters of God’s revelation. The laity possess a teaching authority that contributes significantly to the life of the church
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Enszer, Julie Ruth. "De fidelis." College Park, Md. : University of Maryland, 2008. http://hdl.handle.net/1903/8184.

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Thesis (M.F.A.) -- University of Maryland, College Park, 2008.
Thesis research directed by: Dept. of English. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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PAPA, ANTONIO FABRIZIO. "IL COLLEGIO EPISCOPALE COME RAPPRESENTAZIONE DINAMICA IN FORMA DI RELAZIONI GIURIDICHE." Doctoral thesis, Università Cattolica del Sacro Cuore, 2021. http://hdl.handle.net/10280/96573.

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Con il presente lavoro ci si pone l’obiettivo scientifico di dotare di una adeguata dogmatica giuridica quella complessa realtà che è costituita dal configurarsi delle relazioni interne al Collegio episcopale, avanzando anche nella comprensione dell’aspetto intrinsecamente comunitario dell’ufficio episcopale quale risultato del rapporto di unitaria successione all’ufficio apostolico di diritto divino. Leggendo l’appartenenza al Collegio di quei membri che lo compongono uti universi attraverso il fondamentale valore ecclesiologico che ha l’inserimento sacramentale di essi nel “simbolismo dei Dodici” (cap. I), si giunge a configurare la compagine di coloro che sono uniti nel ministero episcopale nei termini di “universitas collegialis personarum inaequali iure" (cap. III), appurando - appunto a partire dalla questione terminologica di “collegium” (cap. II) - come sia effettivamente possibile dar vita a riflessioni sempre più pregnanti sul contributo che il pensiero teologico fornisce ai fini della strutturazione anche giuridica dell’empiria interna al carattere normativo della Chiesa. Può risultare così più agevole individuare le relazioni tra quei nuclei di significato che hanno condotto, in ambito cattolico, sia ad una nuova messa a punto e valorizzazione (teorica e pratica) della dottrina della collegialità episcopale in seno al Concilio Vaticano II sia al sempre più vivace prospettarsi di interessanti orizzonti in sede di riflessione canonistica ed ecclesiologica attuale.
The present work has the scientific aim of endowing with an adequate juridical dogmatics the complex reality that is constituted by the configuration of the internal relations of the College of Bishops, advancing also in the understanding of the intrinsically communitarian aspect of the episcopal office as a result of the relationship of unitary succession to the apostolic office of divine law. By interpreting the belonging to the College of those members who make it up uti universi through the fundamental ecclesiological value of their sacramental insertion in the "symbolism of the Twelve" (chapter I), one arrives at configuring the group of those who are united in the episcopal ministry in terms of "universitas collegialis personarum inaequali iure" (chapter III), demonstrating - starting precisely from the terminological question of "collegium" (chapter II) - how it is possible to give rise to increasingly pregnant reflections on the contribution that theological thought provides for the purposes of structuring, also juridically, the empirical internal normative character of the Church. In this way, it will be easier to identify the relationships between those nuclei of meaning that have led, in the Catholic sphere, both to a new development and enhancement (theoretical and practical) of the doctrine of episcopal collegiality within the Second Vatican Council and to the increasingly lively prospect of interesting horizons in the current canonical and ecclesiological reflection.
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Schmucker, Robert Wolfgang. "Sensus fidei : der Glaubenssinn in seiner vorkonziliaren Entwicklungsgeschichte und in den Dokumenten des Zweiten Vatikanischen Konzils /." Regensburg : Roderer, 1998. http://catalogue.bnf.fr/ark:/12148/cb376922755.

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Books on the topic "Fideism"

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Beyond fideism: Negotiable religious identities. Burlington, VT: Ashgate Pub., 2010.

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Wittgenstein's fideism: Belief, reason, and practice. New Delhi: Om Publications, 2002.

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Fideism and Hume's philosophy: Knowledge, religion, and metaphysics. New York: P. Lang, 1993.

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Chaucer's house of fame: The poetics of skeptical fideism. Gainesville: University Press of Florida, 1994.

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Marbaniang, Domenic. Epistemics of Divine Reality 2nd Edn: An Argument for Rational Fideism. Itarsi, India: Domenic Marbaniang, 2010.

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Solved by sacrifice: Austin Farrer, fideism, and the evidence of faith. Leuven: Peeters, 2013.

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The possibility of anthropological fideism: An essay on symbol, interpretation and enigmas in cross-cultural inquiries. Dallas: University Press of America, 2004.

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Vassallo, Jody. Fideos. Colonia, Alemania: Könemann, 2001.

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Mantia fidelis. Madrid: Huerga & Fierro Editores, 2008.

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Puthenpurackal, Matthias. Sensus fidei and satyagraha: A theological dialogue with Mahatma Gandhi. Hamburg, Germany: Kovac, 2000.

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Book chapters on the topic "Fideism"

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Cowan, David. "Fideism II." In The Coming Economic Implosion of Saudi Arabia, 231–50. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-74709-5_10.

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Cowan, David. "Fideism I." In The Coming Economic Implosion of Saudi Arabia, 205–29. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-74709-5_9.

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Carroll, Thomas D. "The Traditions of Fideism." In Wittgenstein within the Philosophy of Religion, 101–22. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137407900_5.

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Gascoigne, Neil. "Pragmatist Fideism as Cultural Politics." In Rorty, Liberal Democracy, and Religious Certainty, 1–14. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25454-4_1.

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Gascoigne, Neil. "Pragmatist Fideism and Epistemological Peace." In Rorty, Liberal Democracy, and Religious Certainty, 91–102. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25454-4_5.

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Carroll, Thomas D. "On ‘Fideism’ as an Interpretive Category." In Wittgenstein within the Philosophy of Religion, 123–46. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137407900_6.

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Maia Neto, José R. "Before the Christianization of Pyrrhonism: Jansenism Faces Sceptical Fideism." In The Christianization of Pyrrhonism, 1–36. Dordrecht: Springer Netherlands, 1995. http://dx.doi.org/10.1007/978-94-011-0231-5_1.

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Bell, Richard H. "Religion and Wittgenstein’s Legacy: Beyond Fideism and Language Games." In Philosophy and the Grammar of Religious Belief, 215–47. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-23867-5_10.

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Bishop, John. "How a Modest Fideism may Constrain Theistic Commitments: Exploring an Alternative to Classical Theism." In Models of God and Alternative Ultimate Realities, 525–42. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5219-1_43.

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Malinowski-Charles, Syliane. "Fideism, Scepticism, or Free-Thought? The Dispute Between Lamy and Saint-Laurens over Metaphysical Knowledge." In Scepticism in the Eighteenth Century: Enlightenment, Lumières, Aufklärung, 31–43. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-4810-1_3.

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Conference papers on the topic "Fideism"

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Strackx, Raoul, and Frank Piessens. "Fides." In the 2012 ACM conference. New York, New York, USA: ACM Press, 2012. http://dx.doi.org/10.1145/2382196.2382200.

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Kaiser, Edward, Wu-chang Feng, and Travis Schluessler. "Fides." In the 16th ACM conference. New York, New York, USA: ACM Press, 2009. http://dx.doi.org/10.1145/1653662.1653695.

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Inoue, Hiroaki, Akihisa Ikeno, Masaki Kondo, Junji Sakai, and Masato Edahiro. "FIDES." In the 3rd IEEE/ACM/IFIP international conference. New York, New York, USA: ACM Press, 2005. http://dx.doi.org/10.1145/1084834.1084882.

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Stoyanovich, Julia, Bill Howe, Serge Abiteboul, Gerome Miklau, Arnaud Sahuguet, and Gerhard Weikum. "Fides." In SSDBM '17: 29th International Conference on Scientific and Statistical Database Management. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3085504.3085530.

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Carton, Patrick, Michel Giraudeau, and Franck Davenel. "New FIDES models for emerging technologies." In 2017 Annual Reliability and Maintainability Symposium (RAMS). IEEE, 2017. http://dx.doi.org/10.1109/ram.2017.7889686.

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Maiyya, Sujaya, Danny Hyun Bum Cho, Divyakant Agrawal, and Amr El Abbadi. "Fides: Managing Data on Untrusted Infrastructure." In 2020 IEEE 40th International Conference on Distributed Computing Systems (ICDCS). IEEE, 2020. http://dx.doi.org/10.1109/icdcs47774.2020.00053.

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Azevedo, Afonso Rangel Garcez de, Jonas Alexandre, Markssuel Teixeira Marvila, Euzébio Bernabé Zanelato, Melissa de Almeida Goulart, Gustavo de Castro Xavier, Sergio Neves Monteiro, and Niander Cerqueira Aguiar. "CARACTERIZAÇÃO DE SOLO ARGILOSO PROVENIENTE DO MUNICIPIO DE SÃO FIDELIS - RJ." In 73º Congresso Anual da ABM. São Paulo: Editora Blucher, 2019. http://dx.doi.org/10.5151/1516-392x-31404.

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Fardella, R., Claudine Barruet, and Charles Grenouilloux. "Cyclage en température des profils complexes FIDES." In Congrès Lambda Mu 20 de Maîtrise des Risques et de Sûreté de Fonctionnement, 11-13 Octobre 2016, Saint Malo, France. IMdR, 2016. http://dx.doi.org/10.4267/2042/61790.

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Tourtelier, D., and K. Zurbuch. "Mise en oeuvre interactive de l’outil FIDES ExperTool." In Congrès Lambda Mu 19 de Maîtrise des Risques et Sûreté de Fonctionnement, Dijon, 21-23 Octobre 2014. IMdR, 2015. http://dx.doi.org/10.4267/2042/56140.

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Shila, Devu Manikantan, Vivek Venugopalan, and Cameron D. Patterson. "FIDES: Enhancing trust in reconfigurable based hardware systems." In 2015 IEEE High Performance Extreme Computing Conference (HPEC). IEEE, 2015. http://dx.doi.org/10.1109/hpec.2015.7322483.

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Reports on the topic "Fideism"

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Ajemian, Chris K., Mike Hazel, Carol E. Kessler, Carrie E. Mathews, Fred A. Morris, Amy M. Seward, Danielle J. Peterson, and Brian W. Smith. Peaceful Uses Bona Fides: Criteria for Evaluation and Case Studies. Office of Scientific and Technical Information (OSTI), June 2007. http://dx.doi.org/10.2172/967014.

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