Journal articles: 'Kaesemann's thoughts on Paul'

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Sedjo, Roger A. "Thoughts on Paul Samuelson's Classic,Economics of Forestry in an Evolving Society." Journal of Natural Resources Policy Research 4, no. 3 (July 2012): 223–25. http://dx.doi.org/10.1080/19390459.2012.706136.

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Schuback, Marcia Sá Cavalcante. "In-between Painting and Music—or, Thinking with Paul Klee and Anton Webern." Research in Phenomenology 43, no. 3 (2013): 419–42. http://dx.doi.org/10.1163/15691640-12341268.

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Abstract The present article discusses the relation between painting and music in the work by Paul Klee, bringing it into conversation with the music by Anton Webern. It assumes, as a starting point, that the main question is not about relating painting and music but rather about the relation between moving towards painting and moving towards music, hence the relation between forming forces and not between formed forms. Since for Klee the musical structure of the pictorial is understood as “active linear polyphony,” the article develops this notion in conversation with Webern’s thoughts on the polyphonic structure of twelve-tone music. The general purpose of the article is to determine what kind of thoughts emerge from the in-between of painting and music.

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Dolan, Stan. "Thoughts on a conjecture of Erdős." Mathematical Gazette 101, no. 552 (October 16, 2017): 449–57. http://dx.doi.org/10.1017/mag.2017.126.

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If two squares with no interior point in common are drawn inside a unit square then prove that the sum of their side-lengths is at most 1.This problem was posed in the 1930s by Paul Erdős [1]. It is the simplest case of a still unsolved conjecture.If k2 + 1 squares with no interior point in common are drawn inside a unit square then the maximum possible sum of their side-lengths is k [2].We shall use the notation S(n) to denote the maximum possible sum of the side-lengths for n squares drawn with no interior point in common inside a unit square. The main aim of this article will be to develop an approach to the study of the function S which will give surprisingly simple proofs of a number of known results. This approach will then be used to prove a new result about the asymptotic behaviour of S.

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Gomes, Andréia Patrícia, Rodrigo Siqueira-Batista, and Sergio Rego. "Epistemological anarchism of Paul Karl Feyerabend and medical education." Revista Brasileira de Educação Médica 37, no. 1 (March 2013): 39–45. http://dx.doi.org/10.1590/s0100-55022013000100006.

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The thoughts of the philosopher Paul Karl Feyerabend brought important contributions to the debate on Science in the 20th century. Most recently his views about non-existence of a single method for doing science have been employed to rethink science education and propose the use of multiple methods for effective teaching-learning process. This article employs the theoretical framework of the author expressed in the book Against Method, 1977, about the epistemological anarchism and the methodological pluralism and uses it in the contemporary discussion of medical education.

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Collinge, N. E. "Thoughts on the pragmatics of Ancient Greek." Proceedings of the Cambridge Philological Society 34 (1988): 1–13. http://dx.doi.org/10.1017/s0068673500005010.

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If any branch of linguistic analysis has in recent times been expansive and successful, it is pragmatics. This sector of the study of meaning concerns itself with what utterances achieve in interactive communication; that is, with how speaker works on hearer in real exchanges. The objects of this research are signs and their users (not signs-plus-designata, which is semantics, or expressions-plus-relations, which is part of semantics and all of syntax). It emerged as a riposte to both logical positivism and Carnapian formalism, out of the observations of John Austin, as elaborated by John Searle, and the maxims of Paul Grice. Many have since contributed and the discipline has its ownchefs d'oeuvreand its own journal and several series. To put in a nutshell what is conveyed in volumes, this approach has been by five avenues, as follows.

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Simbolon, Joy Moses E. "Eksistensialisme Tuhan Analisis Terhadap Pandangan Dan Kritik Jean-Paul Sartre." Jurnal Teologi Cultivation 4, no. 1 (July 25, 2020): 93–103. http://dx.doi.org/10.46965/jtc.v4i1.219.

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AbstractJean-Paul Sartre is an atheist philosophical figure that is well known for spreading his idea about existentialism. The purpose of this paper is to know what Jean-Paul Sartre knows about the existence of God. As for the purpose of this writing is to see Jean-Paul Sartre concept of God that said if God exist then humanity is nothing, man will be come it self if they nullify God himself. The method of the research ised is a literature research and descriptive method, which scientifically digs the flow and the core of Jean-Paul Sartre thoughts and what other factor that affects his thinking. The result of this research shows that for Sartre the existence of God only limits himself from freedom. With existence of God humans can’t be free to find their true identity. The real freedom according to Sartre is humans are willing to deny God’s existence in every aspect of their life. The implications tha we can get from Jean-Paul Sartre idea is we have to acknowledge that philosophical thinking can not be separated from the context of its era so we must be careful on understanding Sartre thoughts that stated that we become ourself when we deny the existence of God, that’s why as a human we must be willing to learn through education and our experiences with God, so we can develop meaning for ourself and those around us by prioritizing God. Because of that, we must be responsible with what we belief on reaching our own existence.Key Words: Exitensialism; Jean-Paul Sartre; God

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Chee-Jae Shin. "Comparison between the law and national thoughts of Paul and ones of Augustine." CHUNG_ANG LAW REVIEW 17, no. 1 (March 2015): 311–36. http://dx.doi.org/10.21759/caulaw.2015.17.1.311.

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Keay, Robert, and Seyoon Kim. "Paul and the New Perspective: Second Thoughts on the Origin of Paul's Gospel." Journal of Biblical Literature 122, no. 1 (2003): 179. http://dx.doi.org/10.2307/3268101.

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Weber, Samuel, Marta Nowicka, and Tomasz Wiśniewski. "The Foundering of Aesthetics: Thoughts on the Current State of Comparative Literature." Tekstualia 4, no. 31 (April 1, 2012): 129–44. http://dx.doi.org/10.5604/01.3001.0013.4655.

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The article investigates major preoccupations of comparative literature at the end of the twentieth century. Evoking René Wellek and Paul de Man, the discussion focuses on a rereading of selected aspects of Immanuel Kant. The argument points out the differences between Comparative Literature and „general literature”.

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Peroń, Małgorzata. "Promieniujący pogodą siłacz. Jan Paweł II w dzienniku Janusza S. Pasierba." Roczniki Humanistyczne 68, no. 1 Zeszyt specjalny (2020): 463–75. http://dx.doi.org/10.18290/rh.2068s-31.

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Janusz S. Pasierb kept his diary from 1943–1993. In Pasierb’s diary, the figure of John Paul II appears several times. The author writes about events from the Pope’s life (the conclave, pilgrimages, private meetings). The reporting is emotional, the words are lively, and there is mention of the author’s own emotions. The Pope has both a physical and a moral strength. Pasierb comments on the Pope’s sermons, his thoughts on culture, and also reads the poetry and dramas of John Paul II.

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Pranowo, Yogie. "Karya Seni dalam Pandangan Jean-Paul Sartre." MELINTAS 34, no. 2 (August 1, 2019): 193–211. http://dx.doi.org/10.26593/mel.v34i2.3391.193-211.

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Jean-Paul Sartre offers a different way of looking at artworks. He offers psychological as well as phenomenological perspectives. The artworks referred to by Sartre include music, painting, literature, and theater. In his thoughts related to works of art, Sartre offers a notion of analogon, that has a key role to explain his concept of imagination. With this notion, he goes further to explain the concept of irreality in artworks, of which analogon is a medium or a material vehicle. When enjoying an artwork, one is enjoying the analogon. Music can be seen as an excess of reality, literature finds its role within its social environment, a painting provokes a viewer to rise certain images in his or her cosciousness, and an actor in theater not simply portrays the characters of a personage because he becomes ‘not real’ in playing his role on the stage. All this brings to the understanding of artwork as irreality.

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Mitchell, Margaret M. "Gift Histories." Journal for the Study of the New Testament 39, no. 3 (February 20, 2017): 304–23. http://dx.doi.org/10.1177/0142064x17689989.

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This is a review article on John M.G. Barclay, Paul and the Gift (Grand Rapids, MI: Eerdmans, 2015) that critically examines the methodological choice to study ‘perfections’ (as conceptualized by Kenneth Burke) of the gift, asking both about how this works to provide a taxonomy of ancient Mediterranean views, and how it fits the argument of Paul’s letter to the Galatians. Concluding thoughts are offered about the implications of John Barclay’s reading of Paul, both in terms of Paul’s situation within his own time and in terms of contemporary theology.

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Agbo, JN. "The post-modern scientific thoughts of Thomas Kuhn and Paul Feyerabend: implications for Africa." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 3, no. 2 (January 13, 2015): 9. http://dx.doi.org/10.4314/ft.v3i2.1.

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Dunn, J. D. G. "Review: Paul and the New Perspective. Second Thoughts on the Origin of Paul's Gospel." Journal of Theological Studies 55, no. 1 (April 1, 2004): 266–69. http://dx.doi.org/10.1093/jts/55.1.266.

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Duffy IV, Michael J. "Musical Functionalism: The Musical Thoughts of Arnold Schoenberg and Paul Hindemith by Magnar Breivik." Notes 70, no. 3 (2014): 475–77. http://dx.doi.org/10.1353/not.2014.0014.

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Kuczera-Chachulska, Bernadetta. "Pierwszy widzący (O części II Tryptyku rzymskiego – rozpoznania wstępne)." Roczniki Humanistyczne 68, no. 1 Zeszyt specjalny (2020): 95–104. http://dx.doi.org/10.18290/rh.2068s-7.

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The problem of “seeing” in the writings of John Paul II has not yet been examined separately. This motif was discerned in the Triptych due to the distinctiveness of its presence. The contexts of, for example, the Pope’s Letter to Artists and the Areopagus sermon were useful. The problem of “seeing” (being, as presented in the Triptych, the first attribute of the Creator) is linked to the question of John Paul II’s understanding of art, as well as his theology of the body. It is at the very centre of the theological and philosophical (aesthetic) thoughts of this Pope and Thinker.

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Meyer, Steven J. "A Theocentric Vision of Culture in John Paul II." Journal of Interdisciplinary Studies 29, no. 1 (2017): 71–90. http://dx.doi.org/10.5840/jis2017291/25.

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This essay explores John Paul II’s intellectual legacy as a champion for a theocentric view of culture that emphasizes the human person and human dignity in quest for human self-realization in a community that seeks the transcendence of God. His theopocentric vision for culture is defined in the context of the teaching of the Second Vatican Council. John Paul’s theological anthropology is grounded in personalism, communion, dialogue, and freedom. When God is eclipsed from human activity, particularly via the “shadow” of secularism, it engenders the crisis of culture. John Paul’s articulation of dialogue emphasizes inculturation and evangelization. His Trinitarian and social encyclicals reflect a theocentric and anthropocentric vision for culture, while his Polish and literary background show his thoughts on culture not as teachings but as integrated into his life experience. The essay concludes with reflections on Mary and the challenge of dialogue in a multicultural world.

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Panchenko, A. A. "Who Were the Doukhobors Discussed by Herzen in "My Past and Thoughts"?" Russkaya literatura 1 (2020): 102–12. http://dx.doi.org/10.31860/0131-6095-2020-1-102-112.

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In the 4th part of "My Past and Thoughts", Herzen recalls his life in Novgorod in 1841–1842 and, inter alia, tells a story about a certain «Doukhobor leader», allegedly imprisoned by the Emperor Paul I. Even though the story looks rather far-fetched, it seems to stem from real historical events — the 1800 investigation into the religious dissenters from the Novgorod Gubernia and certain episodes from the life of Kondratiy Selivanov, the leader of the Scoptsy (Castrates) movement. The article deals with the social, historical, and religious contexts of the narrative told by Herzen.

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Bryant, Robert A. "Book Review: Paul and the New Perspective: Second Thoughts on the Origin of Paul's Gospel." Interpretation: A Journal of Bible and Theology 57, no. 2 (April 2003): 220. http://dx.doi.org/10.1177/002096430005700224.

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Watson, Stephen H. "To Sketch an Essence: Schematic Thoughts on Paul Klee and the Image of the Daemonic." Research in Phenomenology 41, no. 2 (2011): 253–75. http://dx.doi.org/10.1163/156916411x580986.

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AbstractThis paper examines the ambiguity that attends Paul Klee’s characterization of the daemonic element in his work. It does so by analyzing the history of this concept in classical German thought from Wincklemann to Goethe. I note transformations of the concept in writings contemporaneous to Klee in literary theory and theology. These include Lukács, for whom the modern novel articulates the daemonic as an ironic world devoid of transcendental immanence, homeland, or essence; and Otto, for whom the world remained in some sense still not devoid of the numinous. I further consider these issues in brief discussion of Klee’s account of the polyphonic construction of the artwork. Finally, attention is given to proximate philosophical treatments of the topic in writers influenced by Klee’s work.

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Christianto, Victor. "Kesatuan dan Perbedaan dalam Gereja Perdana." Indonesian Journal of Theology 2, no. 2 (February 13, 2015): 179–205. http://dx.doi.org/10.46567/ijt.v2i2.74.

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Two interesting questions in relation to the Early Church history are the extent of unity or diversity among Peter, James, and Paul; and also how Paul's thoughts have shaped the direction of the Church in later periods. Answers to these questions will be very helpful in order that we can give a proper response to "Paulinism", an accusation which some non-Christian thinkers often have towards Christians (c.f. Tom Jacobs). Such an accusation (Paulinism) basically says that Christianity is a religion created by St. Paul, not Jesus Christ. In order to respond to such an accusation, in this article the writer will describe: what was the historical truth concerning relation between St. Paul and the Jerusalem Church generally, and especially the relation between St. Paul and James the brother of Jesus. It will be shown that the relationship between St. Paul and the Jerusalem Church did not indicate separation or conflict, but unity in diversity. This article is written with a purpose to open a new constructive way of interfaith dialogue; nonetheless, this is just preliminary research, therefore, this article may not give the last word or a definitive answer to the problems posed above.

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Ciszek, Mariusz. "Poglądy bioetyczne i ekofilozoficzne w społecznym nauczaniu Jana Pawła II (na przykładzie wybranych encyklik)." Studia Ecologiae et Bioethicae 6, no. 1 (December 31, 2008): 191–97. http://dx.doi.org/10.21697/seb.2008.6.1.13.

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John Paul II has left behind a huge legacy of social teaching which retain its value till the present days therefore it is worth to remind the readers his significant ideas. In my article I familiarized readers with stances of John Paul II related to specific issues on medical ethicists and ecological aspects of human life protection based upon papal encyclicals, the article consists of two main parts: first refers to pope’s bioethical stances existed in encyclical Evangelium vitae (1995); the second one presented pope’s thoughts on environmental protection which could be find in the following encyclicals: Redemptor hominis (1979); Sollicitudo rei socialis (1987); Centesimus annus (1991) - and again in - Evangelium vitae (1995).

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Lukman Fajariyah. "Ontologi Eksistensialisme: Antara Religiusitas dan Non-Religiusitas." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 6, no. 1 (June 30, 2021): 96–103. http://dx.doi.org/10.51590/waraqat.v6i1.132.

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The discussion on the field of ontology in philosophical studies always has its own uniqueness. Ontology as a science that discusses the nature of all things stimulates humans to always think and reflect so that in the long span of ontology studies many figures will play a role in that field. Characters who contribute to thinking about nature have their own characteristics. This is represented by figures Mulla Sadra and Jean Paul Sartre. This paper intends to explore the thoughts of Mulla Shadra and Jean Paul Sartre regarding ontology studies by using a comparative approach, where researchers compare or compare the two thoughts of these figures in revealing differences and similarities. The research method used in this paper is a qualitative-descriptive method to clearly describe the object. The findings in this paper are; First, Sadra's existential ontology emphasizes more on the aspect of religiosity in which all the existences in the universe are small parts of God's existence, meaning that all existence depends on its source, namely God. Meanwhile, Secondly, Sartre's existential ontology places more emphasis on human freedom as the main actor in life. According to him, the existence of humans with their freedom is absolute without interference from God (non-religious/atheist), even humans create their own functions and goals.

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OROPEZA, B. J. "Paul and Theodicy: Intertextual Thoughts on God's Justice and Faithfulness to Israel in Romans 9–11." New Testament Studies 53, no. 1 (January 2007): 57–80. http://dx.doi.org/10.1017/s0028688507000045.

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This study of Romans 9–11 focuses on three prominent questions that Paul asks in relation to God's faithfulness to Israel: 1) Is God unjust in reference to his election?; 2) Why does God find fault, for who has resisted his will? and 3) Has God rejected his people? The article examines Paul's answers to these questions in light of an intertextual study related to the catchwords the apostle develops from the ancient Jewish sources that he echoes.

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Muzairi, Mr. "KEBEBASAN MANUSIA DAN KONFLIK DALAM PANDANGAN EKSISTENSIALIME JEAN PAUL SARTRE." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 13, no. 1 (January 22, 2012): 39. http://dx.doi.org/10.14421/esensia.v13i1.721.

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It is important to understand Jean Paul Sartre’s mode of dualism in order to comprehend Sartre’s notion on humanbeings, freedom and conflict. As a man of ontological basis, Sartre put himself as a radical dualist in that it develops a number of ideas such as the meaning of objective and subjective reality, human existence and life. Those thoughts truly reveal the dark side of being in that it exemplifies the conflict in inter-human relationship context. Sartre discusses the objective meaning (en-soi) or “being-in-self”. For Sartre, en-soi is subject matter or the object of understanding that goes beyond human mind or the being of unconscious self. Unlike pour-soi(foritself) that only awares of itself, it denotes the dual characteristics of human that both awares of subject and the inner self. Human serves both as subject and object. Sartre argues that ‘Pour-soi’ underlining the notion of ‘the nihilation” of Being-in-itself’. In a concise word, “man presents himself…as a being that causes of ‘the nihilation’ of ‘Being in-itself” triggered freedom and conflict.

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Weaver, Taylor. "Paul and Political Critique: Liberalism, Ontology, and the Pauline Community." Biblical Interpretation 25, no. 4-5 (November 15, 2017): 591–608. http://dx.doi.org/10.1163/15685152-02545p08.

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While Paul has been used as a source for philosophy and politics in recent decades, his thoughts on community have not been well represented; nor has there been a sustained effort to bring together sophisticated debates on the community-individualism problem with Pauline communitarian thought. In light of the recent history of Paul in philosophy, the intention of this essay is to test the waters of interactivity through exploring how Paul’s communal activity and writing allows for thinking through contemporary political philosophical problems inherent in the concept of community, a problem that forms partially around notions of individuality and how communitarian or collectivistic sensibilities arrange the individual. The essay first points to a form of community found in Thomas Hobbes that is fraught with conceptual problems, before moving to an obverse conception of community found in Paul. The final section points to contemporary theorisations of community found in the work of Roberto Esposito and Jean-Luc Nancy, showing how they connect and help provide conceptual vocabulary to the Pauline motifs shown earlier, while also borrowing from the work of Paul. This points to the possibility for using Paulinist motifs in the current debate about community.

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Sundmark, Björn. "Some uffish thoughts on the Swedish translations of “Jabberwocky”." European Journal of Humour Research 5, no. 3 (November 21, 2017): 43. http://dx.doi.org/10.7592/ejhr2017.5.3.sundmark.

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In this article the “translatability” (and/or untranslatability) of nonsense is addressed. For this purpose, five Swedish versions of Lewis Carroll’s nonsense poem “Jabberwocky” from Lewis Carroll’s Through the Looking-Glass (1871) are examined: the vocabulary, the syntax, the metre and rhythm, as well as the poem’s contextual framing, here mainly understood as the narrative in which Jabberwocky is embedded. Attention is also paid to the generic and stylistic context of the poem, and the corpus of Swedish translations. Such an exegesis is warranted by the status of Jabberwocky both as a seminal work of nonsense and as a translation showpiece. Influential critics, from Elizabeth Sewell (1952) to Jean-Paul Lecercle (1994) have used Jabberwocky as a key nonsense text. And even when it is to question whether Jabberwocky is a good example or not – Michael Heyman, for instance, argues that Jabberwocky is something of an “outlier” in the realm of nonsense since its nonsense is linguistic rather than logical (2015) – it remains a defining nonsense text. Moreover, it also a pivotal text in translation history. Indeed, because of the perceived difficulties in translating it, Jabberwocky has rightfully been called “the holy grail of translation” (Heyman 2015), something that is borne out by the large number of studies devoted to it, such as Orero Pilar’s 2007 monograph of several Spanish versions of Jabberwocky. What I bring to this critical discussion is empirical material that has not been brought to light before (the Swedish translations), and a new perspective.

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Simons, Oliver. "Literature as Thought and Thought as Literature." boundary 2 47, no. 1 (February 1, 2020): 239–50. http://dx.doi.org/10.1215/01903659-7999593.

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Paul North’s The Yield: Kafka’s Atheological Reformation is one of the few books to have analyzed Kafka’s so-called Zürau Aphorisms, a collection of short texts from 1917–1918. North reads these notations as “reflections” in the tradition of ontological philosophy, “thoughts” in the style of Blaise Pascal’s Pensées, or a theoretical treatise. By referring to Kafka’s notations as “thoughts before” they are tamed, North suggests that they must be distinguished from all literary forms and that their “real story” cannot be reduced to a specific genre or mode of representation, let alone an epoch in the history of literature. This review is an attempt to respond to North from precisely this point of view: the perspective of literary criticism. It suggests that Kafka’s notations might indeed be part of a longer tradition of aphorisms, a genre that has often been conceived as a philosophical form of writing.

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Cariño, Jovito. "Aguas, Jove Jim S. Person, Action and Love: The Philosophical Thoughts of Karol Wojtyla (John Paul II)." Kritike: An Online Journal of Philosophy 11, no. 1 (June 1, 2017): 235–37. http://dx.doi.org/10.25138/11.1.b1.

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Darcy, Michael. "Personalism as Interpersonalism." Quaestiones Disputatae 9, no. 2 (2019): 126–48. http://dx.doi.org/10.5840/qd2019928.

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This essay will examine an illuminating convergence in the thoughts of Pope John Paul II and the cultural anthropologist René Girard. It will be seen that this convergence is a consequence of the shared concern of both to understand the human person in terms of its relation to other persons. So while not a personalist philosopher in the strict sense, René Girard’s concern for the interpersonal brings him close to the personalism of John Paul II, who likewise understands human subjectivity in terms of the relations by which it is constituted. Both practice what might be called an “interpersonalist” personalism, which this essay will argue ought to characterize the practice of personalism in a Christian context. The essay will make this observation the basis for further reflections on the nature of personalism and its relation to the Christian intellectual tradition.

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Simonÿ, Charlotte, Kirsten Specht, Ingrid Charlotte Andersen, Kirsten Kjær Johansen, Charlotte Nielsen, and Hanne Agerskov. "A Ricoeur-Inspired Approach to Interpret Participant Observations and Interviews." Global Qualitative Nursing Research 5 (January 2018): 233339361880739. http://dx.doi.org/10.1177/2333393618807395.

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In-depth knowledge of what it means to patients to receive health care services is crucial to the development of adequate protocols for nursing. Qualitative research allows us to gain important insight into what is experienced by and meaningful to patients. The French philosopher Paul Ricoeur’s thoughts have inspired qualitative researchers to conduct various forms of analysis and interpretation that increase our knowledge of ways of being-in-the-world. This article describes and discusses how a specific approach to derive in-depth knowledge of patients’ lived experiences can be taken. A combination of participant observations and interviews was used to generate data. Field notes and transcribed interviews were gathered as one collective text and analyzed and interpreted with inspiration from Ricoeur’s thoughts on narratives and interpretation. This approach is argued to be a significant way of developing in-depth knowledge of patients’ lived experiences. Such knowledge is important within nursing science.

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Czajkowska, Agnieszka. "„Za nim rosnące pójdą plemiona / W światło – gdzie Bóg”. „Słowiański” pontyfikat św. Jana Pawła II." Roczniki Humanistyczne 68, no. 1 Zeszyt specjalny (2020): 371–85. http://dx.doi.org/10.18290/rh.2068s-25.

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This article deals with the presence of issues of Slavdom in the thoughts and works of John Paul II as an expression of their roots in Polish Romantic literature. Its centre is the cult of St. Cyril and St. Methodius, who, in the Pope’s view, became an expression of the universalism, Greek heritage and Christianity of the Slavic peoples. A reminder of the importance of the Solon brothers had already been mentioned in the Paris lectures of Adam Mickiewicz and in a forgotten poem by Teofil Lenartowicz. This was associated with the need for Slavs to gain self-knowledge, as demanded by Norwid, Słowacki, Mickiewicz and others. The mission of the Slavic Pope fulfils the above postulates of the Romantic poets. John Paul II recalls the identity of the Slavs and their role in the papacy and a united Europe. It restores their dignity and is an indication of their future.

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Kayikci, Halil. "Saint Augustine’s Invention of the Inner-Man: A Short Journey to The History of the Internality of the West." European Journal of Language and Literature 3, no. 1 (December 30, 2015): 140. http://dx.doi.org/10.26417/ejls.v3i1.p140-158.

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Phrases such as inner-man, inner-self, inner-vision and inner-hearing occupy an important place in the philosophy of Saint Augustine (AD 354-430). Inner-man phrases are dominant to the Augustin ’ s explanations relating to knowledge. Besides function as a means to explain thoughts of Augustine relating to knowledge, these phrases also function as a means to connect his explanations relating to knowledge to other areas of Augustine ’ s philosophy. Before Augustine tazhere was internality also. For example in Jewishness it was thought as conscience which speaks to the individual from his inside. Saint Paul used it as the intelligent part of the soul, but Paul was influenced by Plato. But the person who uses inner-man phrases systematically and who develops an epistemology directed to subject ’ s understanding himself and who in this way starts the tradition of internality of the West is Saint Augustine.

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Roetzel, Calvin. "The Language of War (2 Cor. 10:1-6) and the Language of Weakness (2 Cor. 11:21b-13:10)." Biblical Interpretation 17, no. 1-2 (2009): 77–99. http://dx.doi.org/10.1163/156851508x383395.

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AbstractThis essay seeks to engage the broader discussion of religious violence by focusing on the language of war of the Apostle Paul in 2 Cor. 10:1-6. By viewing this paragraph of martial rhetoric and its afterlife through the lens provided by two theoretical models, the disciplinary and emancipatory, this essay wonders if Paul's own second thoughts and apologies for his hurtful speech and fumbling attempts to find an alternative led him to offer an alternative. The paper suggests that the mockery of his opponents of his bodily presence as weak, in other words, womanish, once adopted by Paul, provided the inspiration for the fool's speech and a new model of manhood, in other words, power, in weakness that offered a directed reading of the scars on his back as the primary rebuttal of attacks on his apostolic legitimacy and that of his gospel. The threats and bullying that remain, however, show that Paul had neither repudiated threatening speech nor thought through the implications of his inspired model of the fool. That was left to others who made this model central to martyrological traditions that subverted the prevailing ideology of manhood.

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Simon, John Christianto. "Pendidikan Kristiani di Era Post-Truth: Sebuah Perenungan Hermeneutis Paul Ricoeur." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 5, no. 1 (September 30, 2020): 93–110. http://dx.doi.org/10.30648/dun.v5i1.330.

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Abstract. The post-truth phenomenon in the form of false news and utterances of hate actually marks an awareness that is lured to oneself (closed, rejects intersubjectivity) which causes the emergence of egological thinking. Ricoeur carries out “hermeneutics of suspicion,” as a hermeneutical method, which aims to demystify arrogant subjects, which are lived out by distrust and skepticism and give birth to post-truths. The purpose of this study is to show that the perspective of education according to Ricoeur means the return of consciousness. Consciousness means unity between words and actions. It is not enough that our thoughts are good without being directly proportional to good actions. For the task of education, the unity of both is the opposite of post-truth.Abstrak. Fenomena post-truth berupa berita bohong dan ujaran kebencian sesungguhnya menandai kesadaran yang terpikat pada diri sendiri (tertutup, menolak intersubjektif) yang menyebabkan munculnya cari berpikir egologis. Ricoeur mengusung “hermeneutik kecurigaan” (hermeneutics of suspicion), sebagai metode hermeneutis, yang bertujuan melakukan demistifikasi atas subjek yang pongah, yang dihidupi oleh ketidakpercayaan dan skeptisisme serta melahirkan post-truth. Tujuan penelitian ini ingin memperlihatkan bahwa perspektif pendidikan menurut Ricoeur berarti kembalinya kesadaran. Kesadaran berarti satunya kata dan tindakan. Tidak cukup pikiran kita baik, tanpa berbanding lurus dengan tindakan yang baik. Bagi tugas pendidikan, maka kesatuan keduanya adalah lawan tanding bagi post-truth.

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Du Rand, J. A. "Paulus se vernuftige vervlegting van antropologie en eskatologie in 2 Korintiërs 4:7-5:10." Verbum et Ecclesia 20, no. 2 (August 10, 1999): 340–53. http://dx.doi.org/10.4102/ve.v20i2.605.

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It has been said that Paul is not really Pauline in his eschatological thoughts in 2 Corinthians 4:7-5:10. What could be the reasonfor that? The discourse is very personal. What emerges in the foreground are Paul's tribulations and suffering in his apostolic ministry. It is narrated in such a way that it forms the basis for understanding his anthropology and eschatology. His apostolic existence runs between two poles: his faith in Christ and his eschatological hope. Therefore, his anthropology is only to be understood in the light of his eschatology and his eschatology in the light of his anthropology.

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Atabik, Ahmad. "New Paradigm of Contemporary Hermeneutics: Analysis of Religious Text Discourse Understanding of Paul Ricoeur’s Perspective." ADDIN 13, no. 2 (August 1, 2019): 295. http://dx.doi.org/10.21043/addin.v13i2.5906.

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The hermeneutic study about discourse before the existence of Paul Ricoeur was around three points: romantic hermeneutics, onology hermeneutics, and dialectical hermeneutics. They have characteristics that other mainsteams do not have. Ricoeur’s thought style cannot be included in any of those three hermeneutic thoughts. In fact, his thought covers almost all contemporary philosophical topics. One of the points of Ricoeur’s contemporary hermeneutics is how to combine the phenomenology of Husserl’s metaphysical tendencies with Heidegger’s existential phenomenology. The text is essentially autonomous to carry out “de-contextualization” (the process of liberating oneself from context) and “re-contextualization” (the process of returning to context). Ricoeur’s thought patterns cannot be included in one of the three hermeneutic thought. In fact, his thought allegedly covers almost all contemporary philosophical topics. One of Ricoeur’s contemporary hermeneutics is how to combine the phenomenology of Husserl’s metaphysical tendencies with Heidegger’s existential phenomenology.

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Lach, Mariusz. "Amatorskie realizacje teatralne dramatów Karola Wojtyły." Roczniki Humanistyczne 68, no. 1 Zeszyt specjalny (2020): 215–30. http://dx.doi.org/10.18290/rh.2068s-15.

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Amateur theatre circles play an important role in promoting the ideas contained in Karol Wojtyła’s dramas. Our God’s Brother and In front of the Jeweller’s Shop, as well as various poetic works based on Wojtyła’s poetry, have permanently entered the repertoire of smaller theatre groups. Some of these, such as “Droga” from Poznań, “Teatr Karola” from Gliwice or “Hagiograf” from Cracow, subordinate their existence and actions to the goal of promoting the thoughts and works of the Polish Ppope. The variety of forms, from rhapsodic performances to musicals, means that the ideas that John Paul II left in his writings can still find new recipients today.

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Raleigh, Thomas. "Visual Experience and Demonstrative Thought." Disputatio 4, no. 30 (May 1, 2011): 171–93. http://dx.doi.org/10.2478/disp-2011-0005.

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Abstract I raise a problem for common-factor theories of experience concerning the demonstrative thoughts we form on the basis of experience. Building on an insight of Paul Snowdon 1992, I argue that in order to demonstratively refer to an item via conscious awareness of a distinct intermediary the subject must have some understanding that she is aware of a distinct intermediary. This becomes an issue for common-factor theories insofar as it is also widely agreed that the general, pre-philosophical or ‘naïve’ view of experience does not accept that in normal perceptual cases one is consciously aware of non-environmental (inner, mental) features. I argue then that the standard common-factor view of experience should be committed to attributing quite widespread referential errors or failures amongst the general, non-philosophical populace – which seems an unattractively radical commitment. After clarifying the various assumptions I am making about experience and demonstrative thoughts, I consider a number of possible responses on behalf of the common-factor theorist. I finish by arguing that my argument should apply to any common-factor theory, not just avowedly ‘indirect’ theories.

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Estilaee, F., and A. Ghaffari Nejad. "The Reflection of Lilliputian Hallucinations in Paintings of a Schizophrenic Patient." European Psychiatry 26, S2 (March 2011): 1379. http://dx.doi.org/10.1016/s0924-9338(11)73084-x.

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Since several years ago the relation between art and mental disorders has been interesting for psychiatrists. This relation has more importance when understanding famous painters such as Van Gogh, Paul Gauguin and Louis Wain have had such disorders.Psychotic patients may project their symptoms into their drawings and use paintings as a way to illustrate their special feelings and thoughts. Without them understanding patient’s world and their symptoms is impossible.When hallucinations are too amazing to believe and more persecutor than any pain, and when thoughts are so dispersed which other cannot understand and nevertheless, there is no treatment for these boring symptoms, art and specially painting may be a way to relief them.Lilliputian hallucination is a rare symptom in psychotic patients; a visual type hallucination that things and persons appears smaller than the real size. Patients usually describe them as the persecutor dwarfs or life from another world.Here we introduce a schizophrenic patient with Lilliputian hallucination who created famous paintings. In these paintings, patient was drawn dwarfs in nearly one inch. They are creatures between man and mouse, sometimes whisper and occasionally walk on his head or body.

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Desk, P. R. Bosman. "Paulus se gewetenskonsep." Verbum et Ecclesia 20, no. 2 (August 10, 1999): 282–301. http://dx.doi.org/10.4102/ve.v20i2.602.

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This survey article introduces the reader to Paul's concept of conscience via an analysis of the word ([Foreign font omitted] in his letters. It is argued that Paul uses the word within an inherited conceptual framework, but that he also introduces significant changes. The concept is basically understood as an inner monitor which spontaneously registers lack of integrity and discrepancies between thoughts, words and deeds. As an aspect of man's rational make-up, the conscience reacts on the basis of knowledge available to the individual, and plays the role of witness within a metaphorical inner court of law. Brief observations on how Paul's concept of conscience interacts with other aspects of his thinking conclude the paper.

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Ayres, Miriam. "The Mystique of Writing: Mysticism and the Poetic Theory of Paul Valéry." Hawliyat 12 (November 19, 2018): 19–34. http://dx.doi.org/10.31377/haw.v12i0.215.

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In his famous Cahiers, the literary crusader Paul Valéry collected thoughts on literature, culture and himself, wrote in an aphoristic style and in an antago- nistic tone reminiscent of Nietzsche, disavowed philosophers and philosophical writing, mocked French literary tradition and extravagantly praised the poetry of Stéphane Mallarmé and the music of Richard Wagner. Dissatisfied with the course of his own poetry, he renounced it for twenty-one years, a period often referred to by his critical readers as the «Great Silence». He never stopped wri- ting, however, and although his ideas on poetry are far from transparent, he appa- rently never had doubts about what literary art should be. He ultimately became obsessed with what he called the essential musical components of poetry, and he thought of the poem as language reduced to perfection. In Analects he writes: «I have an innate horror of the vague; I cannot like what is not clear to me» (1970, ")2). Because he glorifies the poetic process and points to the rigor of writing, he narrates his own «conversion» to poetry and characterizes the task of the poet in a quasi-missionary tone, as if describing a spiritual calling: My intent was never to be a poet... But I have at times chosen to act as if I was one and as good a one as possible, bringing to bear all the attention and all the powers of combination and analysis at my command, so as to penetrate into a poetic state at its purest, without remaining there: as a proof, as a means, as an exercise, as a sacrifice to certain divinities. (qtd. in Grubbs 84; emphasis added)

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Kalem, Hrvoje. "O nekim vidovima poimanja vjere u Hansa Ursa von Balthasara i Paula Tillicha." Diacovensia 26, no. 3 (2018): 383–404. http://dx.doi.org/10.31823/d.26.3.2.

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The question of faith can be approached under many aspects, but one thing is certain: in all these aspects faith is what touches our existence. Regardless of the path we take towards faith, it is crucial not to lose sight of the peak we are trying to reach. The article aims to point to two different approaches to the concept of faith that have their advantages and disadvantages. In the first part, the article discusses the thoughts on faith of the great Swiss Catholic theologian Hans Urs von Balthasar whose starting point is the belief that the object of revelation we adhere to must have a concrete form (Gestalt). Further analysis brings some basic aspects of understanding faith in the theologian’s thoughts. The second part discusses the understanding of the faith/religion of the German-American Protestant theologian Paul Tillich. His methodological approach to understanding faith is completely contradictory to Balthasar’s, but it also reveals some advantages, like emphasizing the importance of the situation in which the recipients of Christian message adhere to God’s revelation, as well as the very methodological approach to understanding faith which is more receptive for those who lack certain religious and theological knowledge and who are simply in search of God, as indicated by concluding remarks.

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Burkiewicz, Łukasz. "From the Editors." Perspektywy Kultury 32, no. 1 (May 17, 2021): 7–8. http://dx.doi.org/10.35765/pk.2021.3201.02.

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The topic of Issue 32 of Perspectives on Culture is Christianity and its role as a source of not only European, but also a geographically wider cultural sphere (e.g., the Egyptian Copts). Three pillars were fundamental to the construction of Europe’s current cultural identity: Athens as a source of philosophy, Rome as the foundations of law, and Jerusalem as a place where religion was born. Christianity created a new cultural heritage upon the achievements of Athens and Rome, having respect for the legacy of the previous civilizations. There is no doubt that Christianity has made an important contribution to European culture. In this issue, an important place is given to the person of Pope John Paul II, whose teachings and thoughts appear in several texts.

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Lipski, Wojciech. "Changes in body perception caused by mental illness on the basis of Great Thoughts of Nervous Patient by Daniel Paul Schreber." Current Problems of Psychiatry 19, no. 2 (June 1, 2018): 79–99. http://dx.doi.org/10.2478/cpp-2018-0008.

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Abstract The article presents a study on delusory changes in perceiving one’s own body in a patient with mental illness. The story of Daniel Paul Schreber is an example of strongly experienced delusions, which, in the described form are contemporarily attributed to schizophrenia. This story, coming from over one hundred years ago, is still vivid, and actualizes the image of mental illness and suffering connected with it in the thoughts of the reader. The author presents these characteristics focusing mainly on the symptoms of dysmorphognosia or dysmorphophobia, which became an important element of delusional constructs. He describes the nature of the experienced symptoms in detail, documenting them with extensive quotations from „Diary of a mental patient” written by such patient. The study of mental illness presented in the paper reveals the meanders of distorted psyche and some changes that are happening in it under the influence of delusions. It is a study undertaking the issue of describing and understanding the symptoms of mental disorders.

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Ruman, Natialia Maria. "Solidarity as a virtue: Attitudes and principles of human life in the thoughts of John Paul II from the pedagogical perspective." Forum Pedagogiczne 4, no. 1 (November 13, 2016): 209–28. http://dx.doi.org/10.21697/fp.2014.1.13.

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For the proper functioning of society and the peaceful coexistence of different groups of people, communities and the state, it is essential to educate young people towards the readiness for mutual solidarity. In the absence of willingness to show mutual solidarity, a society can neither function properly nor live, however small this willingness may be. The common objectives of a nation, cultural heritage and tradition build awareness of solidarity within the particular society or nation. Therefore, the functionally conditioned consciousness of solidarity should be rooted and ultimately motivated by the universal solidarity of all men. In his teaching, John Paul II deepened the motivation for solidarity as a human and Christian virtue, emphasising its social dimension. The pope drew attention to the theological understanding of solidarity, developing the theme of solidarity on the deep background of social issue and its global dimension. Young people should be educated to participate in social and cultural life in the spirit of solidarity. They should be led to realization that the welfare of the nation depends on their moral attitude, the will to survive, the fidelity to values which have shaped the history and culture of the community over the centuries. Solidarity is motivated by a natural openness of human beings to other persons with whom there is a need to cooperate in pursuit of the common good. Hence, there is a need for constant readiness to accept and complete the tasks which result from the participation of the individual in social life.

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Jarvis, Robin. "What Am I Still Doing Here?" Journeys 19, no. 1 (June 1, 2018): 88–106. http://dx.doi.org/10.3167/jys.2018.190105.

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This article offers preliminary thoughts on travel writing from a gerontological perspective. Gender, race, and sexuality have provided important analytical frames for travel writing studies, but age has yet to function as a topic or point of reference. Through a consideration of five travel books by respected modern authors—Jan Morris, Dervla Murphy, V. S. Naipaul, Paul Theroux, and Colin Thubron—the article asks what motivates travel writers to stay “on the road” into their seventies and beyond, and what the distinctive features of travel narratives written at this life stage might be. The article aims to demonstrate the intrinsic fascination of travel books in which a strong abiding curiosity about the world coexists with an acute—and often melancholy—awareness of the passing of time and personal mortality.

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Pangle, Lorraine Smith. "Eros and Polis: Desire and Community in Greek Political Theory." Canadian Journal of Political Science 37, no. 3 (September 2004): 777–78. http://dx.doi.org/10.1017/s0008423904430108.

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Eros and Polis: Desire and Community in Greek Political Theory, Paul W. Ludwig, Cambridge: Cambridge University Press, 2002, pp. xiii, 398In Eros and Polis, Paul Ludwig explores a rich array of issues relating to eros, homosexuality, and pederasty and their implications for republican political life. He examines ancient accounts of eros and its relation to other forms of desire, to tyranny and aggression, to spiritedness and the love of one's own, and to bonds of affection between citizens. He discusses ancient attempts to overcome the divisiveness of the private realm by controlling erotic relations between citizens, both in practice (such as at Sparta) and in theory (Plato's Republic). He concludes with a critique of the attempt of Thucydides' Pericles to stir up erotic desire and harness it in the service of the city, and of the erotic passion implicit in the attraction to foreign customs and sights. Ludwig draws upon a wide range of ancient sources including Homer, Sophocles, Aristophanes, Herodotus, Xenophon, Plato, Aristotle, Thucydides, Lucretius, and many others. But he does not limit himself to textual analysis; much of the book is devoted to putting these texts in historical context, and much is also devoted to drawing connections between ancient thoughts and practices and the concerns of contemporary political theory.

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Gallegos, Sergio Armando. "Why Privileged Self-Knowledge and Content Externalism are Compatible." Principia: an international journal of epistemology 19, no. 2 (August 30, 2015): 197. http://dx.doi.org/10.5007/1808-1711.2015v19n2p197.

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http://dx.doi.org/10.5007/1808-1711.2015v19n2p197In the last twenty-five years, several authors have raised problems to the thesis that privileged self-knowledge is compatible with content externalism. In particular, the ‘slow-switching’ argument, which was originally put forth by Paul Boghossian (1989), aims to show that there is no satisfactory account of how we can have privileged knowledge about our own thoughts given content externalism. Though many philosophers have found ways to block the argument, no one has worried to address a major worry that Boghossian had when he presented the argument, which is to understand under which conditions privileged self-knowledge is possible given content externalism. In this paper, I offer a diagnosis of why the ‘slow-switching’ argument fails and I show how the diagnosis enables us to provide a partial response to Boghossian’s worry.

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Hubbard, Scott. "An Implicit Theology of Mad Men." Religion and the Arts 24, no. 4 (October 26, 2020): 415–30. http://dx.doi.org/10.1163/15685292-02404004.

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Abstract One of the most striking sites of secular-religious encounter in narrative fiction of the decade has been the baptismal imagery of the television serial drama Mad Men. Set in an era which may be said to be the high-water mark of the secularization of American culture, Mad Men’s encoding of meaning in symbolic representation in effect re-sacralizes the secular world into which those symbols are transplanted. The symbolism’s divergences from Christian doctrine and ritual that give Mad Men its distinct theological significance. This paper will explore the literary implications of Paul Ricoeur’s theory of religious symbolism. This paper conducts several close readings of key moments in the show’s use of baptismal symbolism, and offers thoughts about how Mad Men’s constellation of originally religious symbols to convey narrative significance empowers the show to perform a religious function for its audience.

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Journal articles on the topic 'Kaesemann's thoughts on Paul'

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