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1
Miura, Kenjiro Takai. "Rational Boundary C2 Gregory Patch." Journal of the Japan Society for Precision Engineering 58, no. 12 (1992): 2001–6. http://dx.doi.org/10.2493/jjspe.58.2001.
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SONE, JUNJI, TAICHI WATANABE, SOJI YAMAKAWA, and HIROAKI CHIYOKURA. "NURBS BOUNDARY GREGORY PATCH AND ITS SHAPE CONTROL." International Journal of Shape Modeling 01, no. 02 (December 1994): 151–65. http://dx.doi.org/10.1142/s0218654394000116.
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Ueda, Kenji. "A modification to the rational boundary Gregory patch." Computer Aided Geometric Design 13, no. 9 (December 1996): 811–23. http://dx.doi.org/10.1016/s0167-8396(96)00011-8.
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Jang, Donggo, Kwangsoo Kim, and Jaehun Jeong. "Adaptive Gregory Patch Approximation to Z-Map Data." International Journal of Advanced Manufacturing Technology 15, no. 3 (March 29, 1999): 210–16. http://dx.doi.org/10.1007/s001700050058.
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Tokuyama, Yoshimasa, and Kouichi Konno. "Approximate conversion of a rational boundary Gregory patch to a nonuniform B-spline surface." Visual Computer 11, no. 7 (September 1, 1995): 360–68. http://dx.doi.org/10.1007/s003710050028.
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Tokuyama, Yoshimasa, and Kouichi Konno. "Approximate conversion of a rational boundary gregory patch to a nonuniform B-spline surface." Visual Computer 11, no. 7 (July 1995): 360–68. http://dx.doi.org/10.1007/bf01909876.
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Boatright, John R. "Morality in Practice: Dees, Crampton, and Brer Rabbit On a Problem of Applied Ethics." Business Ethics Quarterly 2, no. 1 (January 1992): 63–73. http://dx.doi.org/10.2307/3857224.
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In their article, “Shrewd Bargaining on the Moral Frontier,” J. Gregory Dees and Peter C. Crampton challenge us with a puzzle about deception in bargaining. How can the practice of misleading others about our settlement preferences—the terms on which we are willing to come to an agreement —possibly be justified? On any standard ethical theory, they claim, Brer Rabbit's trick of professing fear of the briar patch in order to avoid being eaten by the fox would seem to be wrong, and yet we read this tale to our children for their moral edification. The discussion by Dees and Crampton of this apparent inconsistency is penetrating, instructive, and well-informed. It is also a delight to read.
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Banić, Josip. "The Mystery of Merania: A New Solution to Old Problems (Holy Roman Empire and the Kingdom of Croatia-Dalmatia during the Investiture Controversy)." Zgodovinski časopis 75, no. 1-2 (June 20, 2021): 42–92. http://dx.doi.org/10.56420/zgodovinskicasopis.2021.1-2.03.
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This paper deals with issues concerning the historical background that engendered the imperial (titular) Duchy of Merania and the modality by which this mysterious territory became part of the Holy Roman Empire. The second part outlines interpretations regarding how this patch of land became part of the Holy Roman Empire. Since there is still no satisfying answer as to how, when precisely, and why this change of jurisdictions took place and who were the main protagonists of this takeover, the author proposes a new solution to this age-old mystery. The takeover of Merania is posited in the second half of the 1070s, that is in the period of Croatian king Zvonimir who fostered enmity with the Holy Roman emperor Henry IV by offi cially taking the side of the reform papacy and pope Gregory VII during the polarizing Investiture Controversy. It is in this context that the attacks from the direction of Istrian march and the Duchy of Carinthia ensued against Zvonimir’s kingdom, led by a noble knight Wezelin whose identity is discussed in detail; this marks the beginning of the imperial takeover of Merania.
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Bolton, Brenda. "‘A Faithful and Wise Servant’? Innocent III (1198–1216) Looks at his Household." Studies in Church History 50 (2014): 59–73. http://dx.doi.org/10.1017/s0424208400001649.
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Arriving at the Lateran on 8 January 1198, officials conducted Innocent III (born Lotari dei Conti di Segni) ceremonially to his apartments within the palace, there to rest, pray and dine.’ Foremost amongst his concerns was the household, last reformed by Gregory I (590–604). Whilst Innocent clearly adopted Gregory as his model, both for the shaping of his personal life as pope and for his understanding of the papal office, the young pope’s efforts to make his household as exemplary as that of his great predecessor have not received the attention they undoubtedly deserve. Gregory’s finest Life, composed c.875 by John, a Roman deacon, uses material from the early vitae, thus avoiding the ‘scrappy and grudging’ biography of the Liber pontificalis. Instead, John draws extensively on Gregory’s letters and the crumbling but then still extant papyrus volumes of the Registrum to demonstrate how this pope transformed his household into monastery, hospice and refuge. Three centuries later, the author of the Gesta Innocentii or Deeds of Innocent III could do no better than to adapt portions of John’s Life to highlight reforms not evidenced since the sixth century Like Gregory, Innocent wished to restore the ideas of the apostolic age to the Church. And where better to begin the spiritual renewal than within a reformed household? His inaugural sermon as pope on St Matthew’s faithful and wise servant accords perfectly with John the Deacon’s view of Gregory as paterfamilias Domini, head of the Lord’s household. Innocent, therefore, regarded the household not only as a metaphor for the congregation of the faithful but also, like Gregory before him, as a model to be used by missionaries to plant and nurture the faith throughout Christendom. Whilst the ongoing conversion of Livonia would provide Innocent with a rare opportunity to inculcate the Christian household within a pagan society, in the Patrimony of St Peter he diverged from Gregory’s path by purposeful itineration with his familia, thus initiating a public role for the household.
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Bosch, I., G. R. Jackson, J. M. Croop, and H. F. Cantiello. "Expression of Drosophila melanogaster P-glycoproteins is associated with ATP channel activity." American Journal of Physiology-Cell Physiology 271, no. 5 (November 1, 1996): C1527—C1538. http://dx.doi.org/10.1152/ajpcell.1996.271.5.c1527.
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Two distinct Drosophila melanogaster P-glycoprotein (Pgp) gene homologues of different chromosomal origin, MDR49 and MDR65, have been previously identified (38). Most Pgps are implicated in the development of the multidrug-resistance phenotype. Despite intense efforts to identify the molecular mechanism(s) associated with Pgp function, the endogenous substrate(s) of these transport molecules is largely unknown. Recent studies from our laboratory indicate that a murine Pgp homologue (E. H. Abraham, A. G. Prat, L. Gerweck, T. Seneveratne, R. J. Arceci, R. Kramer, G. Guidotti, and H. F. Cantiello. Proc. Natl. Acad. Sci. USA 90: 312-316, 1993) and a related protein, the cystic fibrosis transmembrane conductance regulator (CFTR; I. L. Reisin, A. Prat, E. H. Abraham, J. F. Amara, R. J. Gregory, D. A. Ausiello, and H. F. Cantiello. J. Biol. Chem. 269: 20584-20591, 1994), are novel ATP-permeable ion channels. The common feature of these two proteins is the conserved ATP-binding cassettes (ABC); thus molecules structurally linked to the ABC transporter family may be also functionally associated with ATP channel activity. In this study, MDR65 and MDR49 Pgps were functionally expressed in Sf9 cells, and patch-clamp techniques were applied to assess the role of these proteins in the electrodiffusional movement of ATP. In the presence of intracellular ATP and external NaCl, expression of MDR65 was associated with a linear electrodiffusional pathway that was permeable to both ATP and Cl-. Under symmetrical ATP conditions, only voltage depolarization activated a MDR65-mediated ATP-conductive pathway. Expression of MDR49 was also associated with a voltage-activated ATP conductance in symmetrical ATP, but no apparent permeability to either Cl- or ATP was observed under asymmetrical conditions. The different functional properties of MDR65 and MDR49 may be indicative of distinct physiological roles in this organism. The study indicates, however, that the two Drosophila Pgp homologues share strong functional similarities with their mammalian relatives Pgp and CFTR.
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Hong, Sungwon J., and Gregory A. Lnenicka. "Characterization of a P-Type Calcium Current in a Crayfish Motoneuron and Its Selective Modulation by Impulse Activity." Journal of Neurophysiology 77, no. 1 (January 1, 1997): 76–85. http://dx.doi.org/10.1152/jn.1997.77.1.76.
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Hong, Sungwon J. and Gregory A. Lnenicka. Characterization of a P-type calcium current in a crayfish motoneuron and its selective modulation by impulse activity. J. Neurophysiol. 77: 76–85, 1997. Previous studies have demonstrated that the voltage-dependent Ca2+ current recorded from the cell body of the crayfish abdominal motoneuron, F3, undergoes a long-term reduction as a result of increased impulse activity. The properties of the Ca2+ channels undergoing this long-term change were examined with the use of two-electrode voltage-clamp techniques. The Ca2+ current was activated at −50 to −40 mV and its amplitude was maximal at 0 mV (−135.0 ± 25.8 nA, mean ± SE, n = 14). The current-voltage relationship and the greater sensitivity of the Ca2+ channel to Cd2+ than Ni2+ indicated that Ca2+ influx occurs through high-voltage-activated (HVA) Ca2+ channels. Loose-patch recordings demonstrated that the Ca2+ current was generated by the membrane of the cell body. When Ba2+ was substituted for extracellular Ca2+, there was a 40% increase in the amplitude of the inward current and a negative shift of ∼10 mV in the I-V relationship. Application of the P-type Ca2+ channel antagonist ω-agatoxin IVA (ω-AgTX IVA) produced a significant 33% ( n = 6) reduction in the peak amplitude of the Ba2+ current, whereas neither the L-type Ca2+ channel antagonist nifedipine nor the N-type channel antagonist ω-conotoxin GVIA produced a reduction in the Ba2+ current. The voltage-dependent activation of this P-type (ω-AgTX-IVA-sensitive) Ca2+ channel was similar to previously identified P-type channels, but different from that of the non-P-type (ω-AgTX-IVA-resistant) Ca2+ channels. When Ca2+ currents were measured6–7 h after an increase in impulse activity (5-Hz stimulation for45–60 min), there was a 43% reduction in the amplitude of the P-type current, but no significant changes in the non-P-type current amplitude. These results demonstrate that at least two subtypes of HVA Ca2+ channels contribute to the macroscopic Ca2+ current observed in the cell body of this crayfish phasic motoneuron: one belongs to the previously described P-type Ca2+ channel and the other(s) does not belong to the N-, L-, or P-type Ca2+ channel. The long-term, Ca2+-dependent reduction in Ca2+ current previously demonstrated in motoneuron F3 is produced by the selective reduction of this P-type Ca2+ current. This activity-dependent reduction in the P-type Ca2+ current is likely involved in the long-term depression of transmitter release observed at the neuromuscular synapses of this motoneuron.
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Conty, Arianne. "Nomad Thought: Using Gregory of Nyssa and Deleuze and Guattari to Deterritorialize Mysticism." Religions 13, no. 10 (September 21, 2022): 882. http://dx.doi.org/10.3390/rel13100882.
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This article compares the mysticism of 4th-century Church Father Gregory of Nyssa to the nomadology of 20th century philosophers Deleuze and Guattari. In their book A Thousand Plateaus, Deleuze and Guattari returned to the figure of the nomad in order to free multiplicities from the “despotic unity” of modern Enlightenment thought. Though Deleuze and Guattari compare this nomadology to spiritual journeys, they claim that their nomad, unlike the mystic, resists a center, a homecoming, a destination. Yet Gregory of Nyssa, writing before the Church itself became a hegemonic power that would confine truth to a single reified code, described the Christian as a wandering nomad, for whom the path itself is the goal. Contrary to the static vision that would be developed in the onto-theological tradition that would lead Western metaphysics to interpret mysticism as the private experience of union with the divine, Gregory of Nyssa proposes a communal movement “from beginning to beginning” with no end, and no union in sight. By placing the postmodern secular nomad alongside the premodern Christian nomad, this article will draw on similarities between the two in order to accentuate the contemporary relevance of Gregory of Nyssa’s vision of mysticism.
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Drew, Phillip. "Rwanda, the Holocaust, and the Predictable Path to Genocide." Journal of International Peacekeeping 22, no. 1-4 (April 8, 2020): 170–89. http://dx.doi.org/10.1163/18754112-0220104011.
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This article is a comparative examination of the policies and actions that led up to the genocides in Nazi Germany and Rwanda. Referring to the ‘Ten Stages of Genocide’ as developed by Gregory Stanton, the author follows the evolution of the respective racial regimes, and discusses their development of racial identification, racist laws and the propaganda that ultimately encouraged their societies to support their genocidal actions.
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ARION, Alexandru-Corneliu. "A FASCINATING SYNTHESIS OF SCIENCE, THEOLOGY, AND SPIRITUALITY: ST. GREGORY PALAMAS." Icoana Credintei 7, no. 14 (June 6, 2021): 76–91. http://dx.doi.org/10.26520/icoana.2021.14.7.76-91.
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As a prominent Church father, mystical theologian and incisive polemicist, St. Gregory Palamas has realized a «Summa Theologica» of his epoch, but one that has surpassed not only the thinking of contemporaries, but remained, to this day, a synthesis of philosophical and theological knowledge, at least for the Eastern Christianity. He pointed out with clarity the independence of theology from philosophy or from any other field of research. One of the most important instruments with a view to knowing God is prayer and Palamas began to write under the pressure of defending the hesychastic method of prayer. He proves that true communion with God was possible through sanctification and that God's vision through prayer was a sign of this spiritual communion. In Palamas' very coherent theological thinking, Christology corresponds to his anthropology, and both to his mysticism. St. Gregory strongly depreciated the value of intellectual effort, maintaining the primacy of direct illumination over scientific reasoning. Thus, prayer and asceticism engender love, which leads to illumination by God and participation in the divine life. He tries to make sense of mystical experience in the scientific and philosophical language of his day. Paradoxically, almost every attempt arrives at establishing that the spiritual cannot be grasped by man's natural intellectual capacity, nor expressed in philosophical language. But the spiritual man can be the partaker of this experience through the experience of grace, as divine uncreated energy, the true "face" of God accessible to human contemplation. The Archbishop of Thessaloniki, who realized a synthesis of Science, Theology, and Spirituality outlines the relation between them as follows: Science explores the world and leads to technological inventions; Theology interprets reality within the Christian framework, evidencing the glory of God as reflected throughout his creation; and Spirituality is the privileged path toward personal transformation. The debate about Palamism is likely to continue for some time. His version of theosis (deification) was enshrined in Orthodox teaching as a result of his canonization, but among the intellectuals for whom it was intended it remained controversial, despite its grandeur.
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Antishkin, Andrei V. "The problem of understanding liturgical texts and its solution on the example of Gregory of Corinth’s exegesis." Issues of Theology 3, no. 3 (2021): 322–32. http://dx.doi.org/10.21638/spbu28.2021.303.
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The orthodox liturgy was finally established during the 8th and 9th centuries. The two stepbrothers and eminent Byzantine poets St. Cosmas of Maiuma and St. John of Damascus greatly contributed to its development. They composed the majority of the irmi and troparia that are still performed during the liturgy today. During their lives, however, worshippers were facing certain difficulties in understanding the meaning of church odes. This is also true today when orthodox liturgy occasionally becomes an obstacle on the path to God for the worshippers. Greater efforts are also required in order to understand the liturgy and this is not always easy. One of the reasons for this is an incorrect translation of many odes into Russian and Slavonic. Comments from 12th century Byzantine writers and poets can help us clarify their meaning. Gregory of Corinth and his 23 commentaries on the liturgical canons are particularly noteworthy. In the current article, a philological analysis is conducted of two complex, “obscure” and unclear passages from the Canon of Pentecost. At the same time, Metropolitan Gregory’s exegeses of these extracts, which can help us better understand the meaning not only of these passages but also of the whole celebration, are cited.
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Tait, Michael, and Josh Tobin. "Characterizing Graphs Of Maximum Principal Ratio." Electronic Journal of Linear Algebra 34 (February 21, 2018): 61–70. http://dx.doi.org/10.13001/1081-3810.3200.
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The principal ratio of a connected graph, denoted γ(G), is the ratio of the maximum and minimum entries of its Perron eigenvector. Cioaba and Gregory (2007) conjectured that the graph on n vertices maximizing γ(G) is a kite graph, that is, a complete graph with a pendant path. In this paper, their conjecture is proved
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Papadimitriou, Stylianos. "Bridging Social Gaps in Gregory Nava’s My Family (1995)." Revista Canaria de Estudios Ingleses, no. 81 (2020): 231–40. http://dx.doi.org/10.25145/j.recaesin.2020.81.15.
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The development and transmutation of Chicana/o identity in the American Southwest is a central theme in Gregory Nava’s film narrative My Family (1995). The parents of the titular family represent the traditional, immigrant identity, which entails a hesitation to embrace the American lifestyle while showing a close adherence to their Mexican roots. The children, however, born and/or bred in the ethno-racial ‘battlefield’ of the borderlands in the US, challenge the socio-cultural norms they have inherited from their parents, but also those of white America. This article examines the children’s cultural deviations as endeavors to confront socio-cultural conflicts in the borderlands and to carve a path towards a better individual and, symbolically, collective future for la raza.
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Kinney, Gregory A., Linda S. Overstreet, and N. Traverse Slater. "Prolonged Physiological Entrapment of Glutamate in the Synaptic Cleft of Cerebellar Unipolar Brush Cells." Journal of Neurophysiology 78, no. 3 (September 1, 1997): 1320–33. http://dx.doi.org/10.1152/jn.1997.78.3.1320.
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Kinney, Gregory A., Linda S. Overstreet, and N. Traverse Slater. Prolonged physiological entrapment of glutamate in the synaptic cleft of cerebellar unipolar brush cells. J. Neurophysiol. 78: 1320–1333, 1997. The cellular mechanism underlying the genesis of the long-lasting α-amino-3-hydroxy-5-methyl-4-isoxazolepropionic acid (AMPA)-receptor-mediated excitatory postsynaptic currents (EPSCs) at the mossy fiber (MF)–unipolar brush cell (UBC) synapse in rat vestibular cerebellum was examined with the use of whole cell and excised patch-clamp recording methods in thin cerebellar slices. Activation of MFs evokes an all-or-none biphasic AMPA-receptor-mediated synaptic current with a late component that peaks at 100–800 ms, which has been proposed to originate from an entrapment of glutamate in the MF-UBC synaptic cleft and is generated by the steady-state activation of AMPA receptors. Bath application of cyclothiazide, which blocks desensitization of AMPA receptors, produced a dose-dependent enhancement of the amplitude of the synaptic current (median effective dose 30 μM) and slowing of the rise time of the fast EPSC. N-methyl-d-aspartate-receptor-mediated EPSCs in UBCs were not potentiated in amplitude or time course by cyclothiazide (100 μM). The dose-response relations for the steady-state current evoked by glutamate acting at AMPA receptors in excised outside-out patches from UBC and granule somatic membranes was biphasic, peaking at 50 μM and declining to 50–70% of this value at 1 mM glutamate. When glutamate was slowly washed from patches to simulate the gradual decline of glutamate in the synapse, a late hump in the transmembrane current was observed in patches from both cell types. The delivery of a second MF stimulus at the peak of the slow EPSC evoked a fast EPSC of reduced amplitude followed by an undershoot of the subsequent slow current, consistent with the hypothesis that the peak of the slow EPSC reflects the peak of the biphasic steady-state dose-response curve. Estimates of receptor occupancy and glutamate concentration derived from the ratio of fast EPSC amplitudes, and the amplitude and polarity of the initial steady-state current in paired-pulse experiments, predict a slow decline of glutamate with a time constant of 800 ms, declining to ineffective concentrations at 5.4 s. Manipulation of cleft glutamate concentration by lowered extracellular calcium or delivery of brief stimulus trains abolished the slow EPSC and restored the undershoot to paired stimuli, respectively, in a manner consistent with a prolonged lifetime of glutamate in the cleft. The slow component of the EPSC was prolonged in duration by the glutamate reuptake inhibitor l- trans-pyrrolidine-2,4-dicarboxylate, suggesting that glutamate transport contributes to the time course of the synaptic current in UBCs. The data support the notion that the MF-UBC synapse represents an ultrastructural specialization to effectively entrap glutamate for unusually prolonged periods of time following release from MF terminals. The properties of the postsynaptic receptors and constraints on diffusional escape of glutamate imposed by synaptic ultrastructure and glutamate transporters act in concert to sculpt the time course of the resulting slow EPSC. This in turn drives a long-lasting train of action potentials in response to single presynaptic stimuli.
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Fredericks, Bronwyn. "Utilising the Concept of Pathway as a Framework for Indigenous Research." Australian Journal of Indigenous Education 36, S1 (2007): 15–22. http://dx.doi.org/10.1017/s1326011100004658.
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AbstractDrawing on Gregory Cajete’s (1994, p. 55) explanation of “Pathway” (Path denoting structure, Way implying a process), a research framework was developed exploring Aboriginal women’s perceptions and experiences of health and health services. Developing the research methodology was like laying out the Path, as a well thought out structure or the plan for the research. It relates as an external landscape, not just in terms of the Path itself, but also the research process within the landscape of the site of the research. The Way, being the process, involved enabling a clear, thought out process for me to follow and additionally one for me within my Self. The research was informed and guided by Aboriginal women. I also travelled an internal landscape in the journey of the Self, within my own learning and coming to terms with myself as an Indigenous researcher within the Pathway.
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Antonov, Nikolay. "The ἀρχὴ of the Priest in the “Apology for His Flight” (or. 2) of Gregory of Nazianzus." Philosophy. Journal of the Higher School of Economics VI, no. 4 (December 31, 2022): 13–35. http://dx.doi.org/10.17323/2587-8719-2022-4-13-35.
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This article reconstructs the categorical apparatus used by Gregory of Nazianzus to form notions of the ἀρχή of the priest. It has been shown that logic of religious leadership, developed by Gregory, is deeply rooted in paradigms of Late Antiquity. He connects the idea of the divine origin of the institution of the clergy with the notion of a world hierarchy (ἀρχὴ καὶ τάξις). In this context, oppositions between ministry/absolute authority (λειτουργία/ἡγεμονία) and force/persuasion (βίᾳ/πειθοῖ) are analyzed, showing that the priest is defined by his position between God and the laity, which is often described using the pastoral metaphor: Chief Shepherd Christ — shepherd — flock. At the same time, the category of “mediation” itself (μεσιτεία Θεοῦ καὶ ἀνθρώπων) refers in his text exclusively to the cultic function of the priest, i.e. bringing people to God through the sacraments. Another way of achieving this goal is to help people through “spiritual guidance,” i.e. different practices of communication (conversation, sermon, instruction, etc.). This path is described by Gregory in Neoplatonic categories and implies that only someone who is close to God can lead others to Him. These two methods of influencing lay people have a different theological-ontological basis, however both of them constitute the ἀρχή of the priest. The performance of the sacraments is considered as that which places a priest closer to God, that is to say what includes him in ἀρχὴ καὶ τάξις on a level distinct from ordinary people. Moreover, the priest is thought of as a person who occupies in the New Israel — the Church — the place of the rulers of ancient Israel, and for this reason his position is described as authoritative, although this authority has to do with the government of souls (ἡγεμονία ψυχῶν), accomplished in this case exclusively through persuasion.
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Ferguson, Everett. "Preaching at Epiphany: Gregory of Nyssa and John Chrysostom on Baptism and the Church." Church History 66, no. 1 (March 1997): 1–17. http://dx.doi.org/10.2307/3169629.
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From as early as 200 C.E., the church made the spring paschal celebration its primary occasion for baptizing new converts. A week of intense preparation climaxed for the candidates in their reception of baptism early on Easter Sunday. During the fourth century, the preliminary preparation of candidates during Lent included attendance at lectures that gave doctrinal instruction. The catechumens who were ready to receive baptism at the coming Pasch turned in their names to be enrolled for the period of teaching. This registration for the final period of catechetical instruction occurred near the beginning of the year, not long after the feast of Epiphany on 6 January—celebrated in the Eastern church since the fourth century as the feast of the baptism of Christ. The proximity of these two events—a celebration of Christ's baptism and the enrolling of candidates for baptism at the next Pasch—made the time around Epiphany a propitious time for preaching sermons on baptism. Since many catechumens in the fourth century delayed their baptism until old age, many of these sermons took the form of exhortations to baptism in order to encourage the hearers not to postpone baptism but to enroll for the immediate season.
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Widok, Norbert. "Zalecenia i zachęty do życia doskonałego w korespondencji Grzegorza z Nazjanzu." Vox Patrum 67 (December 16, 2018): 689–713. http://dx.doi.org/10.31743/vp.3422.
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The text of the article is an analysis of Gregory of Nazianzus’ comments on Christian perfection. They were selected from his letters written in his family regions after returning from Constantinople, where he occupied for two years the position in the episcopal capital. It was a period of almost ten years of his life, until his death in 390, in which he contacted many people mainly through letters, because weak health prevented him from traveling frequently. The analysis of the letters showed that the threads containing recommendations, warnings, cautions, and encouragements were numerous in them. They have been divided in three categories of addresses, i.e. clergy and monks, lay people and family members. Depending on the situation, the needs of addressees, their spiritual disabilities, or even their progress on the path to perfect living, Gregory demonstrated the skills of good spiritual help. His sensitivity to human problems, related to everyday life, triggered his concern for their proper evaluation. All human activity was perceived by him in terms of God’s providence and eternal life. He considered the abidance of Christian principles to be the duty of every follower of Jesus Christ, so he had made efforts to ensure that the recipients of his letters were not indifferent to spiritual values.
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Valmarin, Luisa. "Orthodoxy and Heterodoxy in the Mythologem of “Heavenly Customs”, between Rumanian Popular Books and Folklore." Studia Ceranea 10 (December 23, 2020): 445–71. http://dx.doi.org/10.18778/2084-140x.10.22.
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The article shows that the mythologem associated with the ascension of the soul, despite its very antique origin and its presence as a citation in the writings of the Fathers of the Eastern Church, emerges with time displaying specific connotations, thanks to which it enters the Gnostic imaginary, to be refracted later in Christianized key in the hagiographic-eschatological narrative hinged on S. Basil the Younger. Saint Basil, who lived in the 10th century and died probably circa 950, becomes a protagonist of a hagiographic narration. In fact, although the manuscript tradition received by Acta Sanctorum does not diverges from the canonical elements displayed by the life of a saint, a conspicuous numer of Greek testimonies introduces in the narration attributed to Gregory (a disciple of the saint), an eschatological part that includes a description of the afterworld, of the Hell and the punishments received by the sinners, together with textual inserts, considered to be later than the “life” as such. The narrative begins with the story of Theodora, who describes to Gregory the path of her soul through 21 heavenly customs. The mythologem of Theodora’s heavenly customs is attested by tens of codices from the whole Orthodox area, but it is the Rumanian area only to retransmit and rework, also at folkloric level, the suggestive belief in the heavenly customs. Dualistic memory, oral tradition, and Orthodox hagiography seem to blend, at last, without any contradiction into an extraordinarily vivid and imaginative psychanody.
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Peno, Vesna. "Methodological disputes about interpretation of neum notation in the 20th century." Muzikologija, no. 18 (2015): 15–33. http://dx.doi.org/10.2298/muz1518015p.
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Until the end of the twentieth century in Byzantine musicological science there were two diametrically opposite approaches to the interpretation of the Byzantine neum notation systems and post-Byzantine music heritage after the Fall of Constantinople. Western European scholars, ignoring the post-Byzantine Chant tradition and the last semeography reform from the early nineteenth century, looked at the problems of the musical past only from the perspective of the Middle Ages. Greek researchers have shared the belief that the condition of an adequate understanding of the mid-Byzantine notation, or the so-called old method, is the knowledge of analytical neum system and theory, the basics of which were set up by musicians from the end of the seventeenth and during the eighteenth century, and were finally shaped by Chrisantos, Gregory and Chourmouzios and officially accepted in the Greek church in 1814. The path to overcoming the issues relating to the development of neum notation, and finding an adequate manner of decoding it, led through the understanding of the phenomenon of "interpretation" and other tendencies that marked the post-Byzantine music practice. Two scientists -the Danish J?rgen Raasted, a follower of the Western European musicological methods established by founders of Monumenta Musicae Byzantinae, and Greek theologist and musicologist Gregory Stathes - are specifically responsible for the reconciliation of the different methodological approaches. After numerous and often heated debates, the Danish scientist eventually largely accepted the views of his Greek counterpart. Moreover, he himself insisted, at the musicological conferences organized during the 1980s, on reviewing the controversial issues: the existence of chromatic intervals in the psalmody of the Middle-Ages, the problem of syllabic and melismatic interpretations of stenographic neum records, and so on. Concerning the above mentioned issues, the contemporary trends in Byzantine musicology are presented in the conclusion of the paper. It is worth noting that the most influential scholars nowadays follow ?a middle path?, the distinction between the once exclusive Western option and the no less ?hard? Greek traditional option.
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Parmentier, Richard J. "Anthropological Encounters of a Semiotic Kind." Recherches sémiotiques 32, no. 1-2-3 (December 10, 2014): 187–99. http://dx.doi.org/10.7202/1027778ar.
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This article prints for the first time two oral presentations occasioned by visits to Brandeis University by the medievalist Brigitte Miriam Bedos-Rezak and the classicist Gregory Nagy. The path-breaking and authoritative papers and books by these two scholars provide key insights for anthropologists working from a semiotic perspective. Bedos-Rezak’s proposal that the practice of sealing documents in pre-scholastic France can be seen as evidence for a general semiotic ideology of the “imprint” raises the possibility that the systematicity of sign processes and corresponding metasemiotic discourses reflects esoteric attempts to conceal pragmatic variability in favour of nostalgic coherence. Similarly, Nagy’s insistence on the importance of the performance contexts for the shaping of the Homeric epics is grounded in the recognition that the semiotic ideology of radical “decentring” found in these texts masks the changing course of their actual pragmatic enactment.
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MOLDOVEANU, Cristina. "Nuns Epiharia Moisescu and Magdalina Nicolescu, authors of church hymns in 19th – 20th centuries." Bulletin of the Transilvania University of Braşov. Series VIII:Performing Arts 14(63), Special Issue (January 27, 2022): 127–36. http://dx.doi.org/10.31926/but.pa.2021.14.63.3.12.
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In an attempt to substantiate the translation and transcription of liturgical works from the Romanian space of 19th century, besides Maccarius Hieromonk, Anton Pann and one of his labour continuers, composer and psalm book teacher Stefanache Popescu, his apprentices, Nuns Epiharia Moisescu and Magdalina Nicolescu can be mentioned with honours. The monastic life where they were active turned them towards the thorough study of church music and only increased their wish, issued from their reverence to the Mother of God and the saints, to follow the not so easy path of composition. Their songs enriched the liturgical heritage with the Vespers and the Matins for the Services dedicated to celebrate the Dormition of the Virgin, the Protection of Our Most Holy Lady the Theotokos, Saints Gregory Deccapolisen, Demetrius Bassarabov and Saint Martyr Philophteia, pages that facilitated the continuity of service, achieving in those times the link between the treasure of the past and the heritage to be left for the future.
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Brown, Russell. "The Law of Nuisance in Canada, Gregory S Pun & Margaret I Hall (Markham, Ont: LexisNexis, 2010)." Alberta Law Review 49, no. 3 (March 1, 2012): 755. http://dx.doi.org/10.29173/alr116.
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“There is perhaps no more impenetrable jungle in the entire law,” Dean Page Keeton once wrote, “than that which surrounds the word ‘nuisance.”’ Such impenetrability may explain steps taken in England to subsume nuisance law into the fault-based law of negligence. It does not take much imagination to appreciate why the English would move in that direction. At some point, after all — Dean Keeton’s jungle floor having become impossible to navigate — practitioners and judges must be tempted to join the academic lawyers who gaze down from the treetops. The perspective from the canopy might well persuade them that their problem is not amenable to the small doctrinal fix of cutting a path through a grove or two. Rather, it is more fundamental, going to the very lay of the land. They therefore abandon nuisance law’s tangled thickets altogether, preferring — to bring the metaphor home now for a decent burial — the broader and more familiar paths of negligence law.
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Lisowska, Natasza. "Metafora ciemnej nocy w dziełach Johna Henry’ego Newmana." Filozofia Chrześcijańska 16 (December 15, 2019): 87–101. http://dx.doi.org/10.14746/fc.2019.16.5.
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The metaphor of dark night has been deeply rooted by John Henry Newman in the Bible, as evidenced in his sermons. In addition, it results from the inspiration of works of the Fathers of the Church, including St. Gregory of Nazianzus, whose poetry he valued, as well as it was taken over from Anglican theologians, Lancelot Andrewes, Bishop Winchester and Thomas Sherlock, Bishop of London. Apparently, this metaphor resounded in The Pillar of the Cloud, and other works confi rm the interpretation that the dark night depicts whole life of man as a pilgrim. Faith helps him to lean on God who leads him home. Certain similarities with this metaphor also occur in the poetry of Luis Rosales, a 20th-century Spanish poet. The dark night is also the season that fell after original sin, making the world unfriendly to man; henceforth he is subject to ignorance, sin and death. However, a believer can see some positive signs that night, which indicate the truth that the world is moving to the end of its path.
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Casteigt, Julie. "Dynamic Unity in the Gospel of John." Journal of the Bible and its Reception 7, no. 1 (April 28, 2020): 1–6. http://dx.doi.org/10.1515/jbr-2020-0008.
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AbstractThe aim of this collection of essays, entitled “Dynamic Unity in the Gospel of John”, is to offer the reader another path through the tradition of interpretations. First, it explores some authors who are often neglected in studies of the history of this dogma: Clement of Alexandria (c. 150–c. 215), Origen of Alexandria (c. 184–c. 253), Gregory of Nazianzus (c. 329–390), Evagrius Ponticus (345–399), Albert the Great (c. 1200–1280), and Meister Eckhart (c. 1260–c. 1328). Second, it does not focus on the theological treatises, but rather on commentaries on the Gospel of John. It thereby aims to highlight the great variety of exegetical interpretations as found in biblical hermeneutics. Third, it adopts an interdisciplinary point of view by interweaving the methods proper to New-Testament studies, to patristics and to medieval philosophy. Fourth, it offers to the readers the possibility to adopt historical perspective on the exegetical tradition of these Johannine verses: both in their original context and in the history of their reception. The goal is to question the dynamics of the transfer of the idea of dynamic unity into different scholarly disciplines through various geographical, linguistic and cultural areas.
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Stróżyński, Mateusz. "Samopoznanie umysłu w chrześcijaństwie i buddyzmie." Filozofia Chrześcijańska 17 (July 30, 2021): 19–51. http://dx.doi.org/10.14746/fc.2020.17.2.
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The article compares the understanding of self-knowledge of the mind in Tibetan Buddhism (in the schools of Mahamudra and Dzogchen) with the ancient, PlatonicChristian philosophy. It argues that in both traditions there are two aspects of the experience of self-knowledge: the impossibility of grasping the mind as an object and theceaseless, unavoidable awareness of the mind’s cognitive activity. The fi rst of those aspects is called by the Tibetan tradition “emptiness”, while the second – lucidity ofthe mind’s nature. In Gregory of Nyssa and Augustine of Hippo we can see a diff erence of accent in terms of the signifi cance of those two motifs, but it seems that bothphilosophers understand self-knowledge in a very similar way. Recognizing those two aspects is what brings the Buddhist and the Western traditions close to each other,while a fundamental diff erence between them lies in the fact that in the latter, selfknowledge of the mind opens a path to the experience of the infi nite mind of God, ofwhich the fi rst is an image, while in Buddhism the concept of God does not appear at all. Individual self-knowledge is treated as the experience of the nature of one, universaland absolute mind.
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САЗОНОВА, А. А. "MEROVINGIAN QUEENS AND GERMAN POLITICAL CULTURE: GENDER CHARACTERISTICS OF THE FRANKS IN THE 6TH CENTURY." Цивилизация и варварство, no. 11(11) (November 18, 2022): 229–62. http://dx.doi.org/10.21267/aquilo.2022.11.11.010.
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В статье исследуется граница между допустимой свободой в личных и политических действиях меровингских королев и неординарными поступками Хродехильды и Радегунды, которые привели их на мучительный путь христианского поиска утешения и прощения. Политическая культура франков допускала в VI веке активную позицию для меровингских королев в качестве супруг франкских правителей и матерей королевских наследников. Личный политический выбор Хродехильды и ее стремление к регентской власти при внуках стали причиной трагической гибели ее близких. Глубоко переживая череду драматических событий в своей жизни, Радегунда избрала монашескую стезю и крайние формы аскезы. На примерах этих королев в неоднозначных оценках трех авторов аутентичных источников (Григория Турского, Венанция Фортуната и монахини Баудонивии) были сформулированы гендерные парадоксы для проявлений крайней жестокости, насилия и самоистязания. The article explores the boundary between the permissible freedom in the personal and political activity of the Merovingian queens and the extraordinary actions of Clothild and Radegund, which brought them on the painful path of the Christian search for consolation and absolution. The political culture of the Franks in the sixth century allowed an active position for the Merovingian queens as spouses of Frankish kings and mothers of royal heirs. The personal political choice of Queen Clothild and her desire for regency with her grandchildren led to the tragic death of relatives. Deeply experiencing the dramatic events in her life, Queen Radegund chose the monastic path and extreme forms of ascetic practices. Based on the contrasting descriptions of these queens, in the ambiguous assessments of three authors of contemporary sources (Gregory of Tours, Venantius Fortunatus and the nun Baudonivia), gender paradoxes were formulated for manifestations of extreme cruelty and violent self-aggression.
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Sather, Clifford. "Gregory Forth, A Dog Pissing at the Edge of a Path: Animal Metaphors in an Eastern Indonesian Society. Montreal & Kingston McGill-Queen’." Archipel, no. 100 (December 15, 2020): 246–48. http://dx.doi.org/10.4000/archipel.2247.
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Amoah, Robertson, and Kwarteng Peter. "Testing the Productivity Growth Effects of Financial Liberalisation on the Economic Sectors of Ghana in the Precence of Structural Breaks." International Journal of Business and Management 15, no. 4 (March 17, 2020): 157. http://dx.doi.org/10.5539/ijbm.v15n4p157.
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The study examined the relationship between financial liberalization and productivity growth of the three economic sectors in Ghana by using the yearly data over the period 1970-2013. In the analysis; the credits provided to private sector, investment, trade liberalization and capital account openness are considered as indicators of financial liberalization while sector level value added as a percentage of GDP represents productivity growth. The stationarity of the series and the long run relationship are analyzed by means of Zivot-Andrews (1992) and Clemente, Montanes and Reyes (1998) tests and Gregory Hansen tests in which structural breaks are considered. The findings of the study revealed that increasing spending on the productive sectors of the economy will yield a positive result of sustainable productivity growth at sector levels. However, government initiated structural reform that is not accompanied by sound macroeconomic policies may not have a lasting effect, since the effect of such reform in the long run growth path could be thrown out of gear by other external shocks. The positive effect of financial liberalization on productivity growth can be broadly confirmed in all the three economic sectors. Future studies could be focused on whether financial liberalization will make anticipated impact on sector level productivity growth using primary data from the various sectors of the economy in a survey study using structural modeling.
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Artemi, Eirini, and Christos Terezis. "The mystical theology as a path of man for the divine Knowledge in the writings of Gregory of Nyssa, Dionysius Areopagite, and Maximus the Confessor." De Medio Aevo 13 (December 4, 2019): 161–81. http://dx.doi.org/10.5209/dmae.66819.
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En el cristianismo primitivo, el término mystikos se refería a tres dimensiones, que pronto se entrelazaron, a saber, la bíblica, la litúrgica y la espiritual o contemplativa. La dimensión bíblica se refiere a las interpretaciones "ocultas" o alegóricas de las Escrituras. La dimensión litúrgica se refiere al misterio litúrgico de la Eucaristía, la presencia de Cristo en la Eucaristía. La tercera dimensión es el conocimiento contemplativo o experiencial de Dios. El vínculo entre la teología mística y la visión de lo Divino fue introducido por los primeros Padres de la Iglesia, quienes usaron el término como un adjetivo, como en la teología mística y la contemplación mística. Gregory's of Nyssa, Dionysius Areopagite y Maximos the Confessor realmente llegan a conocer a Dios no mediante su comprensión humana, sino a través de la teología mística. Los poderes de razonamiento deben entrar en una quietud pasiva, permitiendo que la facultad más alta en la persona humana posea a Dios con un conocimiento que excede la comprensión. Este conocimiento es una oscuridad que está más allá de la luz.
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Gao, Henry. "Promising Trail or Perilous Trap? Engaging China in the WTO and Beyond." AJIL Unbound 116 (2022): 46–51. http://dx.doi.org/10.1017/aju.2022.1.
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How to deal with China? This is the biggest question confronting U.S. trade policy—or even the United States’ entire foreign policy—today. Over the past few years, the debate on this important issue has benefited from the contributions of many trade law scholars, including those by Mark Wu, Jennifer Hillman, Petros Mavroidis, André Sapir, Rob Howse, Weihuan Zhou, and the present author. In “Governing the Interface of U.S.-China Trade Relations,” Gregory Shaffer offers refreshing insights. Building on the framework developed by the U.S.-China Trade Policy Working Group, of which he is a member, Shaffer further adjusts the group's “four-buckets” model and provides an updated framework. Calling his approach “Rebalancing Within a Multilateral Framework,” Shaffer argues that his framework avoids the pitfalls of both “Power-Based Bargaining” and “Rule-Based Neoliberalism” and is the most promising “middle path.” As a trade lawyer, I am naturally more inclined toward Shaffer's approach and its firmer grounding in trade law, in contrast to the heavily econ-centric approach in the Joint Statement by the Working Group, which does not reference law. Coming from the other side of the Pacific, however, I would approach the issue a bit differently by asking the questions that rarely gets asked: What are China's reactions to these proposals? Will China be willing to trail along, or, perhaps more likely, will it view them suspiciously as “traps,” as China's former World Trade Organization (WTO) Ambassador Zhang Xiangchen once put it?
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Amoah, Robertson, and Peter Kwarteng. "Effects of Financial Liberalization on the Productivity Growth of Agriculture Sector in the Presence of Structural Breaks: Evidence from Ghana." International Journal of Economics and Finance 12, no. 5 (April 12, 2020): 22. http://dx.doi.org/10.5539/ijef.v12n5p22.
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The study examined the relationship between financial liberalization and productivity growth of the Agriculture Sector in Ghana using the annual (yearly) data over the period 1970-2013. In the econometric analysis, the credits provided to private sector, investment, trade liberalization and capital account openness are considered as financial liberalization index while sector level value added as a percentage of GDP represented productivity growth. The stationarity of the series and the long run relationship were analyzed using Zivot-Andrews (1992) and Clemente, Montanes and Reyes (1998) test and Gregory Hansen tests in which structural breaks are considered. The findings of the study revealed that, opening up the economy will yield a positive result of sustainable productivity growth at sector levels. It behooves on the government to ensure that any structural reform programs that are initiated is comprehensively and completely implemented and also accompanied by sound macroeconomic policies to maintained a lasting effect, because the effect of such structural reforms in the long run growth path are prone to be thrown out of gear by other external shocks. The favorable influence of financial liberalization on productivity growth of agriculture sector is confirmed in Ghana. Future studies could be focused on whether financial liberalization will yield the expected effect on agriculture and other economic sectors’ productivity growth using primary data from the various sectors of the economy in a survey study.
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Yana, Tsyrlina. "The Self-Styled Amateur: the Imagined Subject and Self-Organisation in the Post-Capitalist Era." TECHNOLOGOS, no. 3 (2022): 27–38. http://dx.doi.org/10.15593/perm.kipf/2022.3.03.
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This study addresses two interrelated issues: separating various forms of subjectivity in the context of contemporary artistic production and constructing a postcapitalist subject. The mechanisms of such construction are considered in connection with the concept of space outlined in contemporary philosophical and critical studies. Forms of space are understood in terms of the conceptual framework defined by David Harvey and Felix Guattari, on the one hand, and Karl Marx, on the other. It is assumed that representative forms of art have the capacity to reflect certain types of subjectivity. In defining a potential model of the postcapitalist subjectivity, the study deals with two chosen positions: the amateur and "just doing” focusing on another foundational element of the research – the notion of "work” – and following in the path of John Holloway and J.C. Gibson Graham. The capabilities of out-of-work practices and "just doing" are explored through the example of exhibitions and art projects while artistic practices are provided to demonstrate the capacity of self-organized cultural activity and amateur practices. The theory of "dark matter" art by Gregory Sholette is discussed helping to identify the characteristics of the postcapitalist subject as non-essentialist ones. In both cases, it has been shown that the subjects are enmeshed in capital, however, acceptance of such an entanglement as represented by art is a starting point for articulating new forms of activity and creating an alternative to capitalism.
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Marques, Bernardino Fernando da Costa. "Presença Anselmiana na Summa Aurea de Guilherme de Auxerre." Philosophica: International Journal for the History of Philosophy 17, no. 34 (2009): 261–76. http://dx.doi.org/10.5840/philosophica2009173434.
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William of Auxerre († 1231), theology master in the University of Paris, was the procurator of the pope Gregory the IX of the Bull Parens scientiarum. The same pope named him, by letter of April 23, 1231, president of the Commission entrusted to examine Aristotle’s books and to expurgate the noxious doctrine for the Christian faith contained in them. He wrote Summa Aurea, following the structure of Peter Lombardic’s Liber Sententiarum, but with his own ordo disciplinae. His thought registers in the average platonic-agustinian, opening up prudently to the novelty of the aristotelism. In the path of the fides quaerens intellectum, Master William treats, for the first time in a theological summa, the problem of the faith-reason relationship. Like this the rationes humanae, while seeking the knowledge of the divine things, are the rationes theologicae and not the rationes propriae rerum naturalium, just as it is demanded by the nature of the subject of knowledge of the theological science. Assuming the dialectic of the Magnificent Doctor’s greatness, he presents in the beginning of the Summa Aurea four proofs of the existence of God, founded in philosophical arguments. The fourth argument belongs to the magister Anselmus Cantuariensis\ Intelligibile est aliquidquo maius excogitari nonpotest.... And if we ask him for the role of the reason in the ambit of the theology, he answers: the human reason guarantees, in fact, the validity of the reflexive understanding, and the credibility of the knowledge of the divine things in the pattem of a qualitative scale of the human being noetic possibilities.
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Chistyakova, Olga V. "Philosophical Insights on the Human Being in Greek-Byzantine Patristics." Voprosy Filosofii, no. 8 (2021): 142–52. http://dx.doi.org/10.21146/0042-8744-2021-8-142-152.
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The article traces the formation of a new religious and philosophical tradition of consideration of the human being. It was formed in the texts of representatives of Eastern Patristics at the epoch of Trinity and Christology theological discussions in Byzantium from the 4th to 7th centuries. The author presents the early Church Fathers’ ideas of the period of Christian apologetics, who laid the foundation for early medieval Christian anthropology. The work analyzes the significant issues, the solution of which allowed Greek-Byzantine Church Fathers to shape the anthropological tradition of Eastern Christianity. In particular, the author notes the differences in the justification of the Eastern Church Fathers’ Old Testament point on the creation of man in the God’s image and likeness. The researcher stresses the diversity of concepts about the contradictory nature of the human associated with the confrontation of the soul (spirit) and body. In this context, the principle of antinomianism is deduced as the primary method of theorizing about the person in their relationship with God and the created world. Special attention is paid to the Patristics interpretation of the idea of deification, comprehended as the life goal of an individual, and, at the same time, as a process of realization of the highest purpose by unifying two contradictory worlds – Divine and earthly – into one harmonious Universe. Deification is derived as an opportunity to overcome man’s duality and as his righteous path guiding each individual to self-improvement, self-knowledge, and spiritual unity with the Creator. The article is based on the analysis of the sacred texts of Eastern Christianity, specifically by Irenaeus, Athanasius of Alexandria, Basil of Caesarea, Gregory of Nyssa, and Maximus the Confessor.
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Бирюков, Дмитрий Сергеевич. "Using the Theme of the Penetration of Fire into Iron for Description of Uniting with God in Eastern Christian Theology: the Path from Origen to Gregory Palamas. Part 1." Библия и христианская древность, no. 1(5) (February 15, 2020): 113–32. http://dx.doi.org/10.31802/2658-4476-2020-1-5-115-134.
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Цель исследования - показать, как стоическая натурфилософская парадигма всецелого смешения, проявляющаяся в примере проникновения огня в железо, была заимствована раннехристианскими и византийскими богословами от Оригена до Григория Паламы для иллюстрации проникновения божественного в тварное и соединения тварного с божественным - такого, что тварное не растворяется в божественном, но остаётся в своей природе, проникаясь свойствами Божества. Для решения этой задачи используются стандартные методы исследования истории философской и теологической мысли. Парадигма проникновения огня в железо появляется у Оригена, который этим примером иллюстрировал соединение души Христа с Богом. Дальнейшее развитие этой темы включало в себя две линии, заложенные в оригеновском использовании этого примера: это христологическая и теозисная линии. В данной статье я прослеживаю развитие теозисной линии, в контексте ещё одной линии, в рамках которой пример с железом и огнём использовался для прояснения отличия в способе бытия тварных и нетварных сущих. Я рассматриваю, как эта линия находит своё проявление у Василия Великого и Кирилла Александрийского и показываю, как она работает у них с различительным потенциалом рассматриваемого примера, тогда как собственно теозисная линия, проявляющаяся в «Макариевском корпусе», задействует его объединяющий потенциал. The publication is the first part of a study on the use in Eastern Christian theological literature of the theme of the penetration of fire into iron to describe uniting with God, from Origen to Gregory Palamas. Through the example of penetration of fire into iron I consider the ways, whereby the Stoic natural philosophical paradigm of total blending was naturalized by the Early Christian and Byzantine theologians who wished to describe the penetration of the divine into the created and the conjunction of the created with the divine, with the condition that the created does not dissolve in the divine but remains within its own nature while being penetrated by the properties of deity. The character of this paradigm carries the presence of distinctive and uniting potentials within itself because it presupposes interaction of two natures remaining different but uniting in a certain respect. This paradigm seems to have first appeared in the writings of Origen, who spoke of the conjunction of Christ’s soul with God through the example of the penetration of fire into iron. The further development of this topic by the Byzantine theologians comprised two principal lines, already adumbrated in Origen: these are the Christological line and the line of theosis. In the present article, I am interested mostly in the latter, in the context of one more line, which uses the example of iron and fire in order to clarify the distinctions in modes of existence for the created and the divine. I examine this line as represented by the Cappadocians and Cyril of Alexandria, and show as this line has made actual the distinctive potential of the fire and iron example. While the line of theosis itself, represented in the Macarian corpus, brought out the uniting potential of the example.
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Бирюков, Дмитрий Сергеевич. "Using the Theme of the Penetration of Fire into Iron for Description of Uniting with God in Eastern Christian Theology: the Path from Origen to Gregory Palamas. Part 1." Библия и христианская древность, no. 1(5) (February 15, 2020): 113–32. http://dx.doi.org/10.31802/2658-4476-2020-1-5-115-134.
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Цель исследования - показать, как стоическая натурфилософская парадигма всецелого смешения, проявляющаяся в примере проникновения огня в железо, была заимствована раннехристианскими и византийскими богословами от Оригена до Григория Паламы для иллюстрации проникновения божественного в тварное и соединения тварного с божественным - такого, что тварное не растворяется в божественном, но остаётся в своей природе, проникаясь свойствами Божества. Для решения этой задачи используются стандартные методы исследования истории философской и теологической мысли. Парадигма проникновения огня в железо появляется у Оригена, который этим примером иллюстрировал соединение души Христа с Богом. Дальнейшее развитие этой темы включало в себя две линии, заложенные в оригеновском использовании этого примера: это христологическая и теозисная линии. В данной статье я прослеживаю развитие теозисной линии, в контексте ещё одной линии, в рамках которой пример с железом и огнём использовался для прояснения отличия в способе бытия тварных и нетварных сущих. Я рассматриваю, как эта линия находит своё проявление у Василия Великого и Кирилла Александрийского и показываю, как она работает у них с различительным потенциалом рассматриваемого примера, тогда как собственно теозисная линия, проявляющаяся в «Макариевском корпусе», задействует его объединяющий потенциал. The publication is the first part of a study on the use in Eastern Christian theological literature of the theme of the penetration of fire into iron to describe uniting with God, from Origen to Gregory Palamas. Through the example of penetration of fire into iron I consider the ways, whereby the Stoic natural philosophical paradigm of total blending was naturalized by the Early Christian and Byzantine theologians who wished to describe the penetration of the divine into the created and the conjunction of the created with the divine, with the condition that the created does not dissolve in the divine but remains within its own nature while being penetrated by the properties of deity. The character of this paradigm carries the presence of distinctive and uniting potentials within itself because it presupposes interaction of two natures remaining different but uniting in a certain respect. This paradigm seems to have first appeared in the writings of Origen, who spoke of the conjunction of Christ’s soul with God through the example of the penetration of fire into iron. The further development of this topic by the Byzantine theologians comprised two principal lines, already adumbrated in Origen: these are the Christological line and the line of theosis. In the present article, I am interested mostly in the latter, in the context of one more line, which uses the example of iron and fire in order to clarify the distinctions in modes of existence for the created and the divine. I examine this line as represented by the Cappadocians and Cyril of Alexandria, and show as this line has made actual the distinctive potential of the fire and iron example. While the line of theosis itself, represented in the Macarian corpus, brought out the uniting potential of the example.
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Admink, Admink, and Людмила Белінська. "ЗМІНА ПОКОЛІНЬ ТА ТРАДИЦІЙ В ІНТЕЛІГЕНТСЬКИХ КОЛАХ СХІДНОЇ ГАЛИЧИНИ У ПЕРШІЙ ПОЛОВИНІ ХХ СТОЛІТТЯ (Григор Лужницький)." УКРАЇНСЬКА КУЛЬТУРА : МИНУЛЕ, СУЧАСНЕ, ШЛЯХИ РОЗВИТКУ (НАПРЯМ: КУЛЬТУРОЛОГІЯ), no. 33 (May 3, 2020): 26–31. http://dx.doi.org/10.35619/ucpmk.vi33.284.
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У культурному просторі Львова першої пол. ХХ ст. відомим був катехит о. Леонід Лужницький. Належність до духовного стану, шляхетне походження, високі студії, культурні зацікавлення, добірне товариство колег-однодумців утворило специфічну когорту української шляхетної греко-католицької еліти. Свої знання, культуру, досвід Лужницькі передали наступним поколінням. У різких соціальних змінах зуміли зберегти засади доброго виховання, толерантності, розуміння власних дітей, що допомогло зберегти родинний генофонд сповненим людської гідності, впевненості, високої культури. Яскравим прикладом цього є постать Григора Лужницького, який обрав світський шлях, досліджував історію Греко-католицької церкви, мав неабиякий літературний талант, присвятив життя театру та науковій діяльності.
In the educational and cultural space of Lviv in the first half of the twentieth century. the catechite of pr. Leonid Luzhnitsky Spiritual affiliation, noble backgrounds, high-level studios, cultural interests, an associate group of like-minded colleagues formed a specific cohort of the Ukrainian noble Greek Catholic elite. Luzhnytsky passed on their knowledge, culture and experience to the next generations. In sharp social changes they managed to keep the principles of good education, tolerance, understanding of their own children, which helped to keep the family gene pool full of human dignity, confidence and high culture. A striking example of this is the figure of Gregor Luzhnytsky, who deeply chose the secular path, researched the history of the Greek Catholic Church, had remarkable literary talent, devoted his life to theater and scientific activity.
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Simmons, Michele L., Gregory W. Terman, and Charles Chavkin. "Spontaneous Excitatory Currents and κ-Opioid Receptor Inhibition in Dentate Gyrus Are Increased in the Rat Pilocarpine Model of Temporal Lobe Epilepsy." Journal of Neurophysiology 78, no. 4 (October 1, 1997): 1860–68. http://dx.doi.org/10.1152/jn.1997.78.4.1860.
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Simmons, Michele L., Gregory W. Terman, and Charles Chavkin. Spontaneous excitatory currents and κ-opioid receptor inhibition in dentate gyrus are increased in the rat pilocarpine model of temporal lobe epilepsy. J. Neurophysiol. 78: 1860–1868, 1997. Temporal lobe epilepsy is associated with a characteristic pattern of synaptic reorganization in the hippocampal formation, consisting of neuronal loss and aberrant growth of mossy fiber collaterals into the dentate gyrus inner molecular layer. We have used the rat pilocarpine model of temporal lobe epilepsy to study the functional consequences of mossy fiber sprouting on excitatory activity and κ-opioid receptor-mediated inhibition. Using the whole cell voltage-clamp technique, we found that abnormal excitatory activity was evident in granule cells of the dentate gyrus from pilocarpine-treated rats. The frequency of spontaneous excitatory postsynaptic currents (EPSCs) was increased greatly in cells from tissue in which significant mossy fiber sprouting had developed. In the presence of bicuculline, giant spontaneous EPSCs, with large amplitudes and long durations, were seen only in association with mossy fiber sprouting. Giant EPSCs also could be evoked by low-intensity stimulation of the perforant path. Mossy fibers release not only excitatory amino acids, but also opioid peptides. κ-Opioid receptor-mediated inhibition in normal Sprague-Dawley rats was seen only in hippocampal sections from the ventral pole. In pilocarpine-treated rats, however, kappa receptor-mediated effects were seen in both ventral and more dorsal sections. Thus in this model of temporal lobe epilepsy, several types of abnormal excitatory activity were observed, thereby supporting the idea that mossy fiber sprouting leads to recurrent excitatory connections. At the same time, inhibition of excitatory activity by κ-opioid receptors was increased, perhaps representing an endogenous anticonvulsant mechanism.
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Chistyakova, Olga V. "Eastern Patristics on Duality Eastern patristics on duality of the human being and deification of the mankind." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 4 (2022): 650–61. http://dx.doi.org/10.21638/spbu17.2022.417.
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Religious and anthropological issues of the Eastern Patristics legacy are under consideration in the article. The conceptual justification of the human being by Greek-Byzantine Church Fathers is submitted, paying attention to antinomianism in understanding the Man essence. The human duality is analyzed in tight with the diversity of historical theologian approaches to clarifying the New Testament thesis on the creation of Man in the image and likeness of God. In this context, a doctrine of Irenaeus, a Church Father of the ante-Nicene period of Christianity, some ideas of a non-canonical Early Christian manuscript, The Shepherd by Hermes of Philippopolis, and teaching on Man by Gregory of Nyssa as one of the profound representatives of the Patristics’ classical period are presented. The author examines a notion of deification with specific stress on its religious and philosophical meanings. Deification is studied both as the theoretical foundation for the Eastern Christian anthropological tradition forming over the Middle Ages and as the religious gnosis, purifying, perfecting, and transfiguring of a human being on their God knowing ascending path. Deification is deduced as a peculiar style of life that aims at the eschatological and soteriological prospects of human existence, which are correlated with the highest religious morality and eternal desire to reach the cherished spiritual state of God and Man union. In this regard, the doctrine of a follower of allegorical theology, Maximus the Confessor on the Logoi, or God’s energies, is very significant as well as his interpretation of the notion of deification. According to St. Maximus, the comprehension of Logoi by the human being supports the unification of the mundane world with the Creator (the omnipotent Logos). It means the deification of the entire humanity. The article is based on the texts of Church Fathers, which are the sacred primary sources of Christianity.
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Carnes, Natalie. "One Path for All: Gregory of Nyssa On the Christian Life and Human Destiny by Rowan A. Greer, assisted by J. Warren Smith (Eugene, OR: Cascade Books, 2015), vii + 250 pp." Modern Theology 32, no. 2 (March 9, 2016): 279–80. http://dx.doi.org/10.1111/moth.12243.
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Scholz, Leander, and Anatoly Lipov. "Death as an Aesthetic Experiment." Philosophical anthropology 6, no. 2 (2020): 88–104. http://dx.doi.org/10.21146/2414-3715-2020-6-2-88-104.
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The more intensely a person thinks about the final nature of life, the more he is bound to a moment in life that is limited in time. Death is a very personal and intimate process, which in most cases is not «beautiful». The reality of death in clinics, intensive care units and operating theatres is, by its human nature, cruel. The body at the «end of the road» is captured by funeral homes. Thus, death today is identical to a long path of suffering. The article is dedicated to the author's reflection on a project by the German artist Gregor Schneider, which caused sensation and fierce reaction in Western art circles and beyond the art scene, creating him a reputation as «the most terrible contemporary artist» who has violated «existing» restrictions that cannot be exceeded if we do not want to question our civilization. The artist's vision is to allow a terminally ill person to die as part of an art project that represents a confrontation with death and that can remove the horror of death. As part of the project, the dying person defines everything in advance. Instead of a mass medical procedure of the same type, death, modeled on the artist's skill, Schneider argues, will create humane places for death and contribute to the creation of a space where people can die with dignity, creating personal protection and ensuring the ethical requirement of free will and self-determination.
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Gregory, Philip D. "Gene Therapy: Where We Started and Where the Field Is Going." Blood 130, Suppl_1 (December 7, 2017): SCI—19—SCI—19. http://dx.doi.org/10.1182/blood.v130.suppl_1.sci-19.sci-19.
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In the more than 20 years since the first successful gene transfer was performed in a human subject (Blaese, R.M. et al. Science 1995; 270, 475-480), the promise of gene therapy has been at once tantalizingly close and just out of reach. Today, gene-modified therapies are being used to treat a variety of diseases, and direct manipulation of the human genome for therapeutic effect is becoming a reality. While many advances in gene-based therapeutics have come in the oncology space, non-malignant hematologic and primary immune disorders remain important targets for these approaches. The ability to manipulate hematopoietic stem cells (HSCs) ex vivo and return the modified HSCs to the patient offers many potential advantages over allogeneic HSC transplantation. Additionally, the potential to introduce new genes with therapeutic potential, or to modify genes to modulate protein expression, may open new avenues for transformative therapies for genetic diseases. The progress of gene therapy for hemoglobinopathies - from the γ-retroviral vector technology that established the field, to the accumulating clinical experience with lentiviral vector-based gene therapy and the potential for gene editing-based approaches to address these diseases - provides insight into the development of genetic therapeutics. Transfusion-dependent β-thalassemia (TDT) and sickle cell disease (SCD) result from pathogenic mutations in the β-globin gene, HBB . Addition of functional HBB genes into autologous hematopoietic stem cells has the potential to offer the long-term therapeutic benefits of allogeneic HSC transplantation without the complications of graft vs host disease. The first human proof of concept of this approach came in a study of the HPV569 lentiviral vector coding for therapeutic β-globin, which was successfully introduced into the HSCs of patients with TDT and resulted in sustained clinical benefit in some patients (Cavazzana-Calvo et al., Nature 2010; 467(7313):318-22). Beyond restoring normal β-globin production, studies with HPV569 and its improved variant BB305, have shown that it is possible to drive expression of a β-globin variant with a point mutation, T87Q, designed to mimic the anti-sickling effect of γ-globin. This innovation may have important implications for patients with SCD, where introduction of normal β-globin may be insufficient to ameliorate the red blood cell sickling and polymerization that can cause painful and damaging vaso-occlusive crises. It has taken more than 20 years for HSC gene addition to reach safety and efficacy thresholds that may allow it to be used routinely for patients with hemoglobinopathies, but this approach is now nearing maturity. Important refinements in LVV architecture and advances in HBB gene cassette design have yielded promising results in multiple clinical studies of TDT and SCD (e.g. Ribeil J.A. et al., N Engl J Med 2017; 376:848-855). There is also significant excitement about the potential for gene editing approaches to address the hemoglobinopathies even as these technologies are just beginning to transition from lab to clinic. Critical questions of both efficacy and safety remain regarding the path forward for nuclease-based editing technologies such as CRISPR, ZFN, and megaTALs. Key lessons from the development of clinical gene addition therapies in the hemoglobinopathies may help chart the path forward for gene editing technologies. Disclosures Gregory: bluebirdbio: Employment; Merck KGaA: Membership on an entity's Board of Directors or advisory committees.
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Azari, Feredun, Gregory Kennedy, Ashley Chang, Bilal Nadeem, Neil Sullivan, Emanuel Encarnado, Steven Albelda, Evgeniy Eruslanov, and Sunil Singhal. "Abstract 4142: Fibroblast activation protein transmembrane receptor targeted near-infrared fluorochrome specifically identifies patient derived lung cancer associated fibroblasts in pre-clinical models." Cancer Research 82, no. 12_Supplement (June 15, 2022): 4142. http://dx.doi.org/10.1158/1538-7445.am2022-4142.
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Abstract Objective: Cancer-associated fibroblasts (CAFs) are a key component of the tumor microenvironment and affect neoplastic progression by stromal remodeling, paracrine signaling, potentiating cancer cell proliferation, and immune system evasion. As such, they are a potential target for optimizing therapeutic and diagnostic strategies. The purpose of our study was to evaluate if Fibroblast Activation Protein (FAP) can be a suitable target for molecular imaging guided cancer localization during surgery because FAP is overwhelmingly expressed by CAFs. Methods: Patient derived lung adenocarcinoma FAP+/alpha SMA+ myofibroblasts (CAFs) were isolated by flow cytometry and cultured according to institutional best practices. Normal fibroblasts from 3T3 cell line were used as negative control whereas normal lung fibroblasts transfected with human FAP cDNA were used as positive control. Cell expression of FAP was compared using SDS Page analysis and flow cytometry. FAP ligand coupled to NIR S0456 fluorochrome (FAP-S0456) was then evaluated with in-vitro dose escalation, cell-toxicity study, fluorescence parameters, and immunofluorescence microscopy. Results: Patient derived lung cancer (LC) CAFs had lower FAP-S0456 dye binding expression compared to transfected fibroblasts (TF), while normal fibroblasts (FAP-, aSMA-) had no FAP-S0456 dye binding detected on FACS direct antibody analysis (MFI 1033 vs 244, p<0.05). SDS page immunofluorescence protein analysis with FAP-S0456 showed 5.33x relative expression of FAP in LC CAFs and transfected fibroblasts compared to normal controls on densitometric analysis (p<0.05). Both the LC CAFs and FAP transfected fibroblasts demonstrated targeted fluorochrome endosomal internalization at 798 nm wavelength with mean MFI of 418 (SD 41) compared to minimal uptake by normal fibroblasts (MFI 49 (SD 5.12)p<0.05). FAP-S0456 was internalized by FAP-expressing fibroblasts in a dose- and time-dependent manner, as compared to normal fibroblasts, which did not internalize the dye. Matrix co-culturing FAP+/GFP+ fibroblasts with A549 cells showed FAP-S0456 uptake in the GFP+ fibroblasts with no fluorescence observed in neoplastic cells. Evaluation of FAP-S0456 specificity for FAP transmembrane protein by competitive inhibition via 1000x free FAP ligand showed no uptake in the FAP expressing fibroblasts (LC CAF, FAP+ TF) with MFI similar to negative controls (normal fibroblasts, (39 vs 48, p=0.77). Conclusion: FAP transmembrane receptor is highly expressed in cancer associated fibroblasts and can serve as a potential target for FAP ligand conjugated near-infrared tracers. This study demonstrates proof of principle of utilizing FAP-S0456 in CAF in-vitro models and paves a path for pre-clinical diagnostic and therapeutic validation for surgical applications. Citation Format: Feredun Azari, Gregory Kennedy, Ashley Chang, Bilal Nadeem, Neil Sullivan, Emanuel Encarnado, Steven Albelda, Evgeniy Eruslanov, Sunil Singhal. Fibroblast activation protein transmembrane receptor targeted near-infrared fluorochrome specifically identifies patient derived lung cancer associated fibroblasts in pre-clinical models [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr 4142.
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Zherdiev, Vitalii V. "A.YE. BEIDEMAN’S MURALS IN ST. ALEXANDER NEVSKY CATHEDRAL IN PARIS IN CONNECTION WITH THE CRIMEAN PERIOD OF THE ARTIST’S OEUVRE." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 41 (2021): 149–62. http://dx.doi.org/10.17223/22220836/41/12.
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The article is about the little-known murals in St. Alexander Nevsky Cathedral in Paris (1859– 1861, architect R.I. Kuzmin), painted by Alexander Yegorovich Beideman (1826–1869). The scientific novelty of the results obtained is in the fact that for the first time A. Beideman’s religious works from the Parisian cycle are introduced and placed into scientific circulation. This cycle is master’s most significant preserved religious work and unique in the Orthodox ecclesiastical art of Western Europe of the second half of the 19th century. Although such brilliant masters as E.S. Sorokin, P.S. Sorokin, M.N. Vasilyev and F.A. Bronnikov worked on the creation of the polychrome ensemble of the Parisian cathedral together with Beideman, his murals in Paris became one of the first in the academic period of Russian ecclesiastical art, in which the transition to the traditions of Byzantine iconography was manifested. Beideman painted eighteen images in the lower part of the temple and on the pillars. Images of Our Lady of Akhtyr with St. Mary Magdalene and St. John are in the niche to the left of the central apse; the Deesis with the Virgin and St. John the Baptist is in the niche to the right of the central apse. Images of Christ the Great Bishop, St. Jacob the Apostle, St. John Chrysostom, St. Basil the Great and St. Gregory the Theologian are in the central apse. Images of St. Mitrofan of Voronezh and St. Joseph the Songwriter are in the sacristy. The image of New Testament Trinity is in the conch. Images of Metropolitans of Moscow Peter, Alexius, Jonah, and Philip are on the pillars below the evangelists. The artist avoided a bright palette, working mainly in the ocher-silver gamma, which, along with the frontality and pronounced statics, gave a sense of “incorporeity” to the figures of the saints. The closeness to the traditional iconography was given by the monumental architectonics of the flowing robes and the almost iconographic austerity of the faces. But, nevertheless, there is a big difference in the style solution of Beideman’s paintings in the Parisian cathedral compare to his easel and monumental works of different years. Especially comparing to Beideman’s watercolor etudes for the murals in the Holy Cross Exaltation Church in Livadiya (architect I.A. Monighetti) and St. Olga church of in Mikhailovka near Strelna (architect D.I. Grimm). The author of the article comes to the conclusion, based on the field research materials, his own restoration and research experience and the comparison of Beideman’s surviving works, in particular, in Livadiya, that the painting in the Parisian cathedral could have been somewhat modified over time. But the artist’s conscious stylistic manner is also possible. The chronology of Beideman’s creative path, the exact period of his work in Paris, has been clarified in comparison with the period of his work in the Livadiya church in Crimea.
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Дроздова, Дарья Николаевна. "TIME REPRESENTATION IN SCIENTIFIC DIAGRAMS: GALILEO GALILEI’S SOLUTION TO THE PROBLEM OF THE MOTION OF A FALLING BODY." ΠΡΑΞΗMΑ. Journal of Visual Semiotics, no. 4(30) (October 28, 2021): 58–80. http://dx.doi.org/10.23951/2312-7899-2021-4-58-80.
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Рассматриваются способы научного изображения темпоральных явлений на примере чертежей Галилео Галилея, при помощи которых он описывает и исследует равноускоренное движение. Для анализа применяется концептуальная рамка теории изобразительной и неизобразительной репрезентации Грегори Карри. Показано, что в случае научных диаграмм и графиков, представляющих время как одно из измерений пространства, основанием для геометрической изобразимости времени становится полагаемый изоморфизм между временем как континуумом мгновений и линией как континуумом точек. Парадигму такого структурного сопоставления мы находим в математическом мышлении Галилея, наиболее ярко проявляющемся в доказательстве формулы равноускоренного движения, представленном в «Беседах и математических доказательствах». The textbook narrative of the scientific revolution of the 17th century says that the early modern transformation of physics and mechanics was grounded in mathematization, that is, the application of mathematical principles and procedures to physical entities and events. However, such a transformation faces a major obstacle: compared to geometry, mechanics includes an additional dimension, namely, time. When temporality of motion is to be represented geometrically, a question arises on how a temporal succession can be expressed by a static image. The problem of representation of temporal events is not limited to science. In my paper, I apply a conceptual tool elaborated by Gregory Currie for the analysis of temporal representations in art, especially in cinema, to the analysis of scientific diagrams. In his book Image and Mind. Film, Philosophy, and Cognitive Science (1995), Currie distinguishes depictive and nondepictive representations, arguing that depictive representation requires similarity and homomorphism between an object ant its representation. Thus, it seems that any non-temporal image of temporal processes would lack the required similarity and cannot be a depictive representation. However, taking into account explanations given by Galileo Galilei for his famous diagrams of accelerated motion, I argue that the representation of time in scientific diagrams as a geometrical line is grounded in isomorphism between time as a continuous structure and continuous structure of a geometrical line. The main temporal process studied by mechanics is motion. Motion can be represented in two main ways: as a trajectory of a body over some period of time or as a functional relation of various parameters of motion (speed, path, acceleration) versus time. In the latter case, time is usually represented in a diagram as a geometrical line. We can find the origin of this type of representation in the late medieval doctrine of ‘intensio et remissio qualitatum’, intension and remission of qualities, in the context of which first diagrams representing intensity and extension of velocity of nonuniform motion as a changing quality over time were produced (Nicolas Oresme). We can find very similar graphical schemes in Galileo Galilei’s works, especially in Discorsi e dimostrazioni matematiche intorno a due nuove scienze (1638). In this work, Galileo announces with all clarity that he considers time to be the same aggregate of temporal moments as a line is an aggregate of points: every moment of time has a corresponding point on the geometrical line. This allows us to establish a homomorphic similarity between temporal duration and spatial (geometrical) extension. Thus, the essential requirement for depictive representation is met. Concluding, I have to point out that the homomorphic relation in this case is established between not real but abstract entities. The visible line itself is a representation of non-visible abstract geometrical line; in the same way, time consisting of non-divisible moments is just an abstract construction which refers to physical of psychological time-duration. However, the established relation between abstract time and abstract geometrical lines is a grounding event of the modern physical science.