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Articles de revues sur le sujet "Soul – early works to 1800"
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Strungytė-Liugienė, Inga. « Johanno Arndto Rojaus Darǯelio maldų redagavimo istorija (1807–1817) ». Archivum Lithuanicum, no 23 (31 décembre 2021) : 137–60. http://dx.doi.org/10.33918/26692449-23005.
Texte intégralRésumé :
The History of Revisions of Prayers in Johann Arndt’s ROJAUS DARǮELIS (1807 – 1817) S u m m a r y Johann Arndt (1555–1621), the German theologian and next-generation religious reformer is the author of the uniquely successful prayer book titled Paradiesgärtlein (Magdeburg,1612). The first known Lithuanian translation of Arndt’s Paradiesgärtlein appeared in early 19th century in Prussian Lithuanian. It was published in 1807 by the widow of Gottlieb Lebrecht Hartung, a printer from Königsberg. This article aims to reveal the history of revisions of six prayers from Johann Arndt’s Rojaus Darelis (The Garden of Paradise) that were first published in Königsberg in 1807. The goal is to show the revision trends and content transformations Arndt’s texts underwent in the second, 1816 Königsberg edition of Rojaus Darǯelis, the 1816 Tilsit edition, and the unofficial 1817 conventiclers’ (Lith. surinkimininkai) hymnal Wiſſokies Naujes Gieſmes arba Ewangelißki Pſalmai (Tilsit). The analysis of the prayers has shown that the language of the hymnal Rojaus Darelis (Königsberg, 1807) is rather grounded on the standard of the official ecclesiastical and philological papers of Prussian Lithuania: the prevalent southern subdialect of the Western Aukštaitians of Prussian Lithuania. It is dominated by rather stable normative elements of morphology and diacritic orthography, as evidenced in the philological written works of the period: the grammars of the Lithuanian language by Gottfried Ostermeyer (1791) and Christian Gottlieb Mielcke (1800). The only identifiable non-grammatical orthography trait is the ending -ęs that sometimes appears in the acc. sg. endings of feminine adjectives, pronouns, and numerals. A comparison of the prayers from Rojaus Darǯelis that were published in Königsberg in 1807 and in 1816 has revealed that the texts had remained stable and free from major or significant revisions content-wise. This edition is even more consistent in its placement of the stress-marks than the one before. Efforts are made to keep up with the standard trend of spelling and language that prevailed in the official printed texts (grammars) of Prussian Lithuanian. It has been established that the making of the new edition of Rojaus Darelis published by the printing house of Johann Heinrich Post in Tilsit in 1816 relied on the Königsberg edition that had been released earlier that year. This is evidence in the morphological and lexical revisions that had been carried over. Structurally, the prayers in the 1816 Tilsit edition had remained intact. There were a little bit more orthography and syntactic differences compared to the 1816 Königsberg edition. It is probable that the Tilsit edition had had an effect on the preparation of Arndt’s prayers that were later featured in Wiſſokies Naujes Gieſmes arba Ewangelißki Pſalmai, a hymnal by Kristijonas Endrikis Mertikaitis (Tilsit, 1817). Nonetheless, it is the 1816 Königsberg edition (or the prior 1807 edition) that is to be considered the original source of the prayers published in Mertikaitis’s hymnal. It was in Wiſſokies Naujes Gieſmes arba Ewangelißki Pſalmai by Kristijonas Endrikis Mertikaitis (Tilsit, 1817) that Arndt’s prayers underwent the greatest extent of transformation. Contrary to the Königsberg or Tilsit editions mentioned in this article, this edition is teeming with differences on all sorts of levels: orthography, phonetics, morphology, lexis, word formation, and syntax. Analysis of the relationship between the sources shows that Mertikaitis’s hymnal did not try to follow the widely recognised grammatical usage. This unconventional approach most probably was the product of Mertikaitis’s savvy of the period language and lack of literacy. It is worth mentioning that Mertikaitis was not a man of academic or spiritual elite, but rather a vibrant preacher of the home-prayer service and schoolteacher who tended to pastoral care, matters of saving his own soul and those of the others as well as eternal life, someone who did not see making language more grammatically correct and standard-compliant as an important part of his earthly concern.
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Petrov, Philipp. « Augustine's Literary Legacy as Research Focus in Contemporary Scholarship ». Hypothekai 8 (mai 2024) : 135–67. http://dx.doi.org/10.32880/2587-7127-2024-8-8-135-167.
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The views on the soul in the philosophical-theological thought of Au-relius Augustine (354–430 AD) hold a special place. When considering practically any of his teachings—whether it be his doctrine on the cosmos, time, memory, the relationship between free will and divine predestination, or his philosophy of history and pedagogy—we are inevitably compelled to take them into account or directly engage with them. His works are also associated with the so-called "psychologism" of Augustine, a concept high-lighted by numerous scholars delving into his truly vast creative heritage. The purpose of this paper is to explore the research devoted to the concepts of the soul (both individual and cosmic) in the works of Augustine or related to them. Additionally, it aims to identify works that address the issue of how Augustine's ideas about the soul were perceived in the early Middle Ages, using Cassiodorus [c. 487 – c. 578 AD] as an example. The studies, which encompass the aspects of Augustine’s psychological conception, are examined according to thematic principles, and divided into the following groups: (I) Studies dedicated to the exploration of Augustine’s cosmology, human existence, and soul (Among them: “Augustine’s Philosophy of Mind” by Gerard O’Daly [1987]; “Augustine: Ancient Thought Baptized” by J. Rist [1994]; “The World-Soul and Time in St. Augustine” [1983] and “Augus-tine’s Theory of Soul” [2003] by Roland Teske, and others). (II) Works demonstrating the influence of early teachings, traditions, and texts on Augustine (for example, “The Divine Sense: The Intellect in Patris-tic Theology” [2007] by Anna Williams and “Memory in Plotinus and Two Early Texts of St. Augustine” [1976] by Gerard O’Daly, among others). (III) Studies focused on the examination of individual works of Augustine with regard to their psychological aspects (Including: “An Analysis of Saint Augustine’s De immortalitate animae” [1980] and “The Fall of the Soul in Saint Augustine: A Quaestio Disputata” [1986] by Richard Penaskovic; “Augustine, Conf. IX, 10, 24” [1958] by John Taylor, and others). (IV) Papers indicating Cassiodorus’s reception and assimilation of Au-gustine’s teachings on the soul (e.g., e.g. “The Manuscripts of Cassiodorus’ De anima” [1959] by J.W. Halporn; “Cassiodoro e la grecità” [1986] by A. Garzya, “Il sottofondo culturale del De anima di Cassiodoro” [1995] by R. Masulo, etc.).
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Raspopov, Evgenii, Tetiana Lishchuk-Torchynska et Yuliia Yemelianova. « Historical and philosophical meanings of the idea of immortality in early Christianity ». Sophia. Human and Religious Studies Bulletin 18, no 2 (2021) : 61–65. http://dx.doi.org/10.17721/sophia.2021.18.12.
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Immortalism in historical and philosophical manifestation is one of the central categories of philosophical anthropology, the relevance of with persists over the centuries. The study of various aspects of individual human immortality in scientific research goes beyond the classical philosophical paradigms and becomes the object of new scientific schools and areas of research, including cryonics, bioethics, gerontology, etc. Despite this fact, the historical and philosophical retrospection of this problem does not disappear from the range of discovery of new scientific interpretations and approaches to understanding the essence of the problem of immortality. The main focus of the study is on the ideological heritage of early Christianity. Christianity as a world religion has played a significant role in transformation of the collective and national consciousness of European peoples. The fundamental principles of the formation of immortological guidelines are closely connected with Christianity, in particular, with the idea of the immortality of the soul. Despite the absence of a clear dogma about the immortality of the soul in early Christianity, with was repeatedly emphasized in the works of such researches as K. Lamont, I. Sventsitskaya [based on a materialistic understanding of being), as well as Z. Kosidovski, M. Kublanov, A. Kuraev [based on the theological approach], the problem of the immortality of the soul in the process of the transformation of Christianity has become the main platform of the doctrine. Since the appearance of canonical gospel texts, as well as early apologetic works, the concept of the immortality of the soul is presented as an element brought from non-Christian ideas, in particular in the works of Arnobius, Tatian, Theophylact, Origen of Alexandria. The idea of the immortality of the soul has acquired a clear formulation in the depths of classical Greek philosophical thought, in particular, in Plato's numerous dialogues, the work of Aristotle, as well as in the work of the Neoplatonists. Despite the ideological opposition of Christianity to ancient philosophy, the cosmogony of with differed from Christian doctrine, the influence of ancient ideas about the immortality of the soul significantly iffluenced the foundations of the Christian worldview.
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Muneba Khalaf Mohameed. « Kate Chopin's Portrait of a Wife as a Free Woman in The Story of an Hour ». مجلة آداب الفراهيدي 14, no 50 (15 juillet 2022) : 550–56. http://dx.doi.org/10.51990/jaa.14.50.2.28.
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Kate Chopin a famous female writer who wrote about the domestic oppression of woman. She stood up for woman rights through her controversial works. Her works were greatly criticized in her time period. In 1800's the cultural norm was for woman feel tremendously grievous, and distraught over the death of her husband. Because woman’s worth based on who she was married to. The Story of an Hour, Chopin shows us a social situation of times with the woman as prisoner of her husband and the independence was a forbidden pleasure for her. She mentioned that Mrs. Mallards was trapped in her marriage she is coerced by her society to marry despite what she wants to do in her heart and soul. This story of a woman who finds out of her husband has died in an accident, she reacts in sadness at first but then realizes in a rush of emotion and relief that she is free body and soul. Chopin uses special forms of imagery which reveal the psychological strains of someone who is underrated by s social expectations. She shows the gradual transformation from a grieving, repressed wife to a free woman with new mood.
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Abdul Malik, Mohd Puaad, Faisal @. Ahmad Faisal Abdul Hamid et Rahimin Affandi Abdul Rahim. « Analyse Malay Fiqh Works Writing 1600-1800 ». Al-Muqaddimah : Online journal of Islamic History and Civilization 6, no 2 (31 décembre 2018) : 71–89. http://dx.doi.org/10.22452/muqaddimah.vol6no2.6.
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In essence, this article will focus on the subject classical Malay fiqh works 1600-1800. Classical Malay fiqh works are Malay intellectual works produced by Malay Muslim scholars in various topics of Islamic law including worship (ibadah), commercial transaction law (muamalah), family law (munakahat) and others. This fiqh Malay work played an important role in Malay society at the beginning of Islamic development in the Malay world. It is a means of communication, scientific knowledge or developmental science. The premise of this article analyzes the writing of fiqh works that developed in the early days of the great intellectual nature of the Malay world. There are features of fiqh writing in the year 1600 and it is different from the features of fiqh writing in 1700 and 1800. The discussion of this writing includes the difference between the writing text and the style of writing fiqh and being reviewed from various scopes, items and writing features. The method of analysis used is the method of historiography or historicalism which examines the development of an idea. Facts obtained will be thoroughly screened using the Malay induction history approach. Research shows that the earliest classic Malay fiqh writing has its own identity and superiority and is a Malay intellectual work.
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Puschaev, Yuriy V. « Lukács and Dostoevsky : Reading Dostoevsky as a Milestone on the Road to Bolshevism ». Voprosy Filosofii, no 7 (2021) : 38–49. http://dx.doi.org/10.21146/0042-8744-2021-7-38-49.
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The article is devoted to the influence of the interpretation of the works of the great Russian writer F.M. Dostoevsky on early Lukacs in the pre-revolutionary years. Reading Dostoevsky’s works played an important role in his transition to the position of Bolshevism. The early Lukacs emphasized that Dostoevsky instructed his atheist heroes to express their real position. Through the prism of these heroes, he interpreted the problem of revolutionary terrorism, drawing on the works of B. Savinkov. The early Lukacs also saw the greatness of Dostoevsky in the fact that he was the first in world literature to turn to the “reality of the soul”, began to describe it, while ordinary external life (social ties, social status, etc.), although generated by the soul, is secondary and insignificant. These ideas of the early Lukacs are a kind of precursor to his future Marxist ideas of reification and alienation. The early Lukacs vehemently denies inauthentic ordinary life, but this denial is still metaphysically existential. After his “leap” into a new faith, Lukacs interprets what he previously understood as “inauthentic life” through the prism of early Marx, dialectically and socially-historically, through the categories of “reification”, the socialist revolution, and the proletariat as a privileged subject-object of world history. For Lukacs, the Marxist, the true reality will no longer be the individual soul, but the social totality and practice. However, it is characteristic that Lukacs’ path to unconditional acceptance of the philosophy of Marxism and Bolshevism lay, among other things, through his fascination with the work of Dostoevsky
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Špelda, Daniel. « Kepler in the Early Historiography of Astronomy (1615–1800) ». Journal for the History of Astronomy 48, no 4 (novembre 2017) : 381–404. http://dx.doi.org/10.1177/0021828617740948.
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This article discusses the reception of Kepler’s work in the earliest interpretations of the history of astronomy, which appeared in the seventeenth and eighteenth centuries. The focus is not on the reception of Kepler’s work among astronomers themselves but instead on its significance for the history of science as seen by early historians of mathematics and astronomy. The first section discusses the evaluation of Kepler in the so-called “Prefatory Histories” of astronomy that appeared in various astronomical works during the seventeenth century. In these, Kepler was considered mainly to be the person who brought the work of Tycho Brahe to completion, rather than an original astronomer. The second section is devoted to the evaluation of Kepler in interpretations of the history of astronomy that appeared in the eighteenth century (often as part of the history of mathematics). In these works, Kepler is regarded as a genius who deserves tremendous credit for the advancement of the human spirit. Both sections also devote attention to Copernicus and Tycho Brahe because this facilitates the explanation of how Kepler’s contribution was judged. By studying the reception of Johannes Kepler’s work, we may gain greater insight into the transition from a cyclical perception of the history of science to the progressive model.
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Walsh, Brendan C. « ‘Physicians of the Soul’ : Clerical Responses to Demonic Temptation and Possession in Early Modern Reformed English Protestant Theology ». Parergon 40, no 1 (2023) : 73–97. http://dx.doi.org/10.1353/pgn.2023.a905415.
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Abstract: Recent scholarship has highlighted the centrality of demonic temptation (to commit sin) in early modern Reformed English Protestantism. This article develops this argument further by examining the manifestation of, and the clerical response to, demonic possession in late sixteenth- and early seventeenth-century England. Demonic possession is framed here as an expression of intense conflict with demonic temptation: a reading that emphasises the spiritual effects of this affliction on the soul. Moreover, it presents English clergymen—particularly those of Puritan convictions—as predominantly concerned with treating the effects of demonic temptation on the soul. In this role, they thereby fashioned themselves as ‘physicians of the soul’. Through examining a range of early modern English works of practical divinity, demonology, and demonic possession, this article establishes the broader ‘Godly’ concern with demonic temptation, along with how this concern shaped their conceptualisation of demonic assault and spiritual healing.
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O'loughlin, T., et H. Conrad-O'Briain. « The ‘baptism of tears’ in early Anglo-Saxon sources ». Anglo-Saxon England 22 (décembre 1993) : 65–83. http://dx.doi.org/10.1017/s0263675100004312.
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In an article published in 1986 Michael Lapidge1 noted the occurrence of the term Umbrensium (from Humbrenses/Umbrenses) in both the U-text of Theodore's Indicia2 and the anonymous, eighth-century Whitby Vita S. Gregorii.3 This is by no means the only point of contact between the two works. Perhaps the most memorable episode in the Vita S. Gregorii is that of Gregory's weeping for the soul of Trajan, his tears having the effect of baptizing the dead emperor.
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Hasse, Dag Nikolaus. « The Early Albertus Magnus and his Arabic Sources on the Theory of the Soul ». Vivarium 46, no 3 (2008) : 232–52. http://dx.doi.org/10.1163/156853408x360902.
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AbstractAlbertus Magnus favours the Aristotelian definition of the soul as the first actuality or perfection of a natural body having life potentially. But he interprets Aristotle's vocabulary in a way that it becomes compatible with the separability of the soul from the body. The term “perfectio” is understood as referring to the soul's activity only, not to its essence. The term “forma” is avoided as inadequate for defining the soul's essence. The soul is understood as a substance which exists independently of its actions and its body. The article shows that Albertus' terminological decisions continue a tradition reaching from the Greek commentators, and John Philoponos in particular, to Avicenna. Albertus' position on another important issue is also influenced by Arabic sources. His defense of the unity of the soul's vegetative, animal and rational parts rests on arguments from Avicenna and Averroes. It is shown that Averroes' position on the problem is not clearcut: he advocates the unity thesis, but also teaches the plurality of the generic and individual forms in man. This double stance is visible in the Latin reception of Averroes' works, and also in Albertus, who presents Averroes both as supporter and opponent of the plurality thesis.
Thèses sur le sujet "Soul – early works to 1800"
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Ducène, Jean-Charles. « Le Kitab dala'il al-qibla d'Ibn al-Qass (IVe/Xe siècle) : une compilation astronomico-géographique sous l'influence de l'adab et du récit édifiant (ibra). Edition, traduction et commentaire ». Doctoral thesis, Universite Libre de Bruxelles, 2001. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211479.
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McNally, Louis K. « The Weather of 1785 : An Interdisciplinary Approach to Meteorological Reconstruction Using Forensic Synoptic Analysis ». Fogler Library, University of Maine, 2004. http://www.library.umaine.edu/theses/pdf/McNallyLK2004.pdf.
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Préfontaine, Jennifer. « Secrets des femmes ». Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98575.
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The goal of this thesis is a critical edition of the Secrets des femmes, a text attributed to Arnold de Vilanova. In the exegetic tradition, this attribution has been widely argued. Our preliminary findings lead to the same conclusions. The text composed in French couldn't have been written by Vilanova, who would have composed it in Latin, the language of the "clerks", or in Catalan, his first language. Critical tradition shows that the Secrets des femmes is based on three manuscripts. But we have demonstrated that the Mazarine's manuscript is not at the base of this work, but rather of a text entitled Les Termes et secrets des femmes. For the critical edition, which is the objective of our study, there is no doubt that the Arsenal's text is the basic manuscript, while the Vatican's manuscript is the Arsenal's metalanguage.
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Clausen, Ian Arthur. « The weight of love : locating and directing the soul in Augustine's early works ». Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/31025.
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The aim of this thesis is to explore the weight of love in Augustine’s early works (AD 386-95). By the weight of love, this thesis refers to the location and direction of the soul qua lover. According to Augustine, every soul has a journey to attend to, and every journey comes replete with obstacles on the way. To negotiate these obstacles involves attending to the weight of love, taking care to place the soul in relation to the truth. To achieve this, Augustine embarks on three pivotal early works to develop an itinerary for spiritual awakening. In De Academicis (AD 386), he forges a path “from Cicero to Christ” in order to deliver the soul from scepticism, and to present it to the true philosophy. In De vera religione (AD 390-1), he paves a way “from aversion to transcendence” in order to overcome Manichean pride, and to embrace the humility of Christ. Finally in De libero arbitrio (AD 388-95), he charts a course “from faith to understanding” whereby the soul overcomes temptation to blame God for sin, and gains awareness of its location as a sinner in Adam. By examining each itinerary in chronological order, this thesis establishes the place of love as a driving mechanism in the early works, and thereby reveals a profound continuity in Augustine’s early approach to the soul as lover.
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Labriola, Daniele. « On Plato's conception of philosophy in the Republic and certain post-Republic dialogues ». Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/4497.
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This dissertation is generally concerned with Plato's conception of philosophy, as the conception is ascertainable from the Republic and certain ‘post-Republic' dialogues. It argues that philosophy, according to Plato, is multi-disciplinary; that ‘philosophy' does not mark off just one art or science; that there are various philosophers corresponding to various philosophical sciences, all of which come together under a common aim: betterment of self through intellectual activity. A major part of this dissertation is concerned with Plato's science par excellence, ‘the science of dialectic' (he epistêmê dialektikê). The science of dialectic is distinguished in Plato by being concerned with Forms or Kinds as such; the science of dialectic, alone amongst the philosophical sciences, fully understands what it means for Form X to be a Form. I track the science of dialectic, from its showcase in Republic VI and VII, and analyze its place in relation to the other philosophical sciences in certain post-Republic dialogues. Ultimately, I show that, whilst it is not the only science constituting philosophy, Plato's science of dialectic represents the intellectual zenith obtainable by man; the expert of this science is the topmost philosopher. In this dissertation I also argue that Socrates, as variously depicted in these dialogues, always falls short of being identified as the philosopher par excellence, as that expert with positive knowledge of Forms as such. Yet I also show that, far from being in conflict, the elenctic Socrates and the philosopher par excellence form a complementary relationship: the elenctic philosopher gets pupils to think about certain things in the right way prior to sending them off to work with the philosopher par excellence.
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蔡瑞珩. « 《鍼經指南》之鍼刺手法研究 ». HKBU Institutional Repository, 2015. https://repository.hkbu.edu.hk/etd_oa/132.
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《鍼經指南》為元代竇默，字漢卿，所著。其所記載的鍼刺手法上承《黃帝內經》、《難經》，下啟《金鍼賦》、《玉龍歌》、《鍼灸大成》等，為鍼刺手法發展史上里程碑，亦是後世各種複式手法發展的啟蒙。 本文通過對《鍼經指南》相關鍼刺手法的篇章進行整理，從＂呼吸補瀉＂、＂燃轉補瀉＂、＂提插補瀉＂、＂迎隨補瀉＂、＂寒熱補瀉＂，及＂手指補瀉十四法＂等方面展開分析，分別探討《鍼經指南》的學術淵源和《鍼經指南》對元明時期鍼刺手法發展的影響。最後將相關醫家觀點與《鍼經指南》中鍼刺手法理論進行對比分析，討論其異同點。 通過資料整理，學術思想的對比分析，筆者總結《鍼經指南》對鍼刺手法理論主要貢獻是：1.提出調息治神法﹔ 2.熱補涼瀉復合補瀉手法﹔ 3.＂提鍼豆許＂手法技巧﹔ 4.＂瀉南補北＂迎隨補瀉理論。元代與明代主要鍼灸醫家的手法技巧和鍼刺理論均從《鍼經指南》的內容中發展與推衍出來。 根據研究結果顯示，鍼刺手法自《鍼經指南》后空前發展。鍼刺補瀉理論體系更加完善，手法操作更加繁複。符合由簡而繁的事物發展規律。此外，後世醫家在臨床實踐中將《鍼經指南》的鍼刺手法理論與當代文化思想結合并產生新的鍼刺手法及鍼刺理論，從另一方面體現了理論與實踐相結合的哲學思想。 關鍵詞：誠刺手法﹔《鍼經指南》﹔竇漢卿
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Kotarcic, Ana. « Aristotle's concept of lexis : a theory of language and style ». Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7754.
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Aristotle's concept of lexis has been discussed by numerous scholars, yet no comprehensive account of lexis has been produced so far. To fill this gap in scholarship, this thesis offers a systematic analysis of Aristotle's concept of lexis by dividing it into three levels, which allow a step-by-step approach to understanding this multi-layered concept. By considering Plato's and Isocrates' thoughts on lexis, Chapter 1 outlines the intellectual context in which Aristotle's ideas on the concept of lexis developed. Chapters 2-5 focus on the three levels of lexis and Chapter 6 brings a concluding discussion of metaphor. In Chapter 2 the linguistic elements treated under the notion of lexis and Aristotle's theory of language are delineated. These not only present Aristotle's thoughts on language as an abstract system, but they also form the most fundamental level upon which the remainder of Aristotle's thoughts on the concept of lexis are based. Chapter 3 explores Aristotle's remarks regarding individuals' use of linguistic elements as determined by sociolinguistic factors. Aristotle's occasional statements about language usage within the concept of lexis provide valuable pieces of evidence for studies in sociolinguistics and for his ideas on lexis on its third level as discussed in Chapters 4 and 5. In Chapter 4 the intra-textual aspect of Aristotle's remarks on lexis as a means for the creation of different kinds of poetry and rhetoric, i.e. lexis as technē, is examined. In Chapter 5 extra-textual factors are considered and are followed by a discussion of the purpose and function of lexis on its third level. Chapter 6 concludes the discussion of lexis by focusing on metaphor, the linguistic and stylistic element par excellence treated under the notion of lexis, which further highlights the benefits of a three-level approach to Aristotle's concept of lexis.
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Littlehailes, Lucy Elizabeth. « Vital heat, conception and development in Aristotle ». Thesis, University of Oxford, 1990. http://ora.ox.ac.uk/objects/uuid:a8e96b05-0ff7-4791-a65a-6135be68df57.
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In this account of the pan that heat plays in the conception and development of living substances according to Aristotle, I begin by examining the concept of heat. I discover that Aristotle uses a distinction between to thermon and thermotes: the former is, in living substances, material; the latter is never material, being the powerful aspect of heat. For example, an animal possesses heat (to thermon) which maintains it through its power (thermotes) to concoct. I then turn to the biological works. Conception, it seems, does not fit the standard account of change, but is rather a concoction, performed by the heat of the semen. Nor is the usual account of conception ascribed to Aristotle adequate: I attempt to demonstrate that he held a more moderate account in which pneuma, the nature of which is to thermon, is transmitted to the embryo. I then examine the development of the embryo, which is performed using to thermon as a tool. The transmission and development of the rational psuche in particular has often caused problems: I offer an account of the transmission of psuche from parent to embryo, and describe the part that pneuma plays in this transmission and in the development and operation of the various levels of psuche. Development extends from foetal development until adulthood, and this poses another problem for the standard account of change as it appears to be neither substantial nor accidental change, yet these are apparently exhaustive possibilities. I conclude that development, like conception, is a concoction performed by the vital heat. Finally, I turn to the conception and development of spontaneously generated animals, and of abnormal animals such as monsters. I demonstrate the relationship between these generations and sexual generation, and the significance of heat and pneuma.
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周瑩. « 古代飲茶致病的文獻探究 ». HKBU Institutional Repository, 2015. https://repository.hkbu.edu.hk/etd_oa/127.
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中國茶文化源遠流長，茶作為一種日常飲品，與咖啡、可可並稱為世界三大無酒精飲料。近年來，隨著人們生活水平的日益提高，茶葉的保健功效越來越受到社會的重視。據各文獻史料記載，我國飲用茶葉已有千年曆史，記載有關茶葉的文獻古籍繁多。而一直以來，茶葉與“健康”一詞密不可分，古人經過歸納前人的記述總結出了茶葉的二十四功效，如清熱、消食、醒酒、去疾等，並對茶有著極高的評價，然而很少人注意到通過飲茶所達到的有利功效需要建立在適度飲茶，科學飲茶的前提下，盲目品飲只會起到相反效果。與此同時，隨著醫學經驗、藥學知識的日益豐富，不當飲茶所帶來的一些副作用同樣也引起了古代醫學家與茶人的重視，人們開始不僅只是單純的追求茶葉的口感，更多的是開始關注飲茶對身體的影響及飲茶時的身心體驗，通過自己多年的親身感悟，長期與他人的經驗分享，總結歸納出了飲茶的利弊，教導後人飲茶需有度，因人而飲。 本文擬在分析我國古代文獻中飲茶不當導致的疾病，尋找飲用單一味茶葉對人體所產生的不良反應，其中不包括複方茶及非茶之“茶”，通過歸納、整理，探究古代不當飲茶所造成的對人體的危害疾病，提出適度飲茶，健康飲茶，科學飲茶的觀念，為今後的茶學及醫學研究不當飲茶致病因素提供古代文獻線索依據。 關鍵字：過度飲茶，過派飲茶，飲茶致病
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Harrop, Patrick H. « Inseminate architecture : an archontological reading of Athanasius Kircher's Turris Babel ». Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56976.
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Among the vast assembly of Biblical mythology, the tower of Babel stands as an exclusive representation of the limits of human endeavor. As a paradigmatic extremity, it circumscribes the field of civic artifice. Babel is the absolute limit, and in that regard, its presence is enduring and timeless. The legacy of exegetic readings are textual shades, emanating from the point source of the paradigm. Athanasius Kircher's Turris Babel is an appropriate and intentional unfolding of this condition.Firstly, that in the awakening of the Baroque scholar to history, origin materializes as the sole legitimate chronological reference.
Secondly, that the paradigmatic extremities collapse into the empirical standard of the theoretical discourse.
This thesis is a speculative study of architecture, drawn through Turris Babel, in the shadow of the paradigmatic limits of Babel. Written in three parts, each dealing with the implications of artifice in confrontation with the post-Babel adversaries of dispersion, tyranny, and decay.
Livres sur le sujet "Soul – early works to 1800"
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Themistius. On Aristotle's On the soul. Ithaca, N.Y : Cornell University Press, 1996.
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Simplicius. On Aristotle On the soul 1.1-2.4. London : Duckworth, 1995.
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Philoponus, John. On Aristotle's "On the soul 1.1-2". Ithaca, N.Y : Cornell University Press, 2005.
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Simplicius. On Aristotle's "On the Soul 3.1-5". Ithaca, N.Y : Cornell University Press, 2000.
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Descartes, René. The passions of the soul. Indianapolis : Hackett Pub. Co., 1989.
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Charleton, Walter. The immortality of the human soul. New York : AMS Press, 1985.
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John. John the Solitary On the soul. Piscataway, NJ : Gorgias Press, 2013.
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Mendelssohn, Moses. Phadon : Or, On the immortality of the soul. New York : Peter Lang, 2007.
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Alexander. Alexander of Aphrodisias, On the soul : Soul as form of the body, parts of the soul, nourishment, and perception. London : Bristol Classical Press, 2012.
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Philoponus, John. On Aristotle's "On the soul 2.1-6". Ithaca, N.Y : Cornell University Press, 2005.
Trouver le texte intégralChapitres de livres sur le sujet "Soul – early works to 1800"
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Prieto, Moisés. « Corrupt and Rapacious : Colonial Spanish-American Past Through the Eyes of Early Nineteenth-Century Contemporaries. A Contribution from the History of Emotions ». Dans Palgrave Studies in Comparative Global History, 105–39. Singapore : Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-0255-9_5.
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AbstractAround 1800, merchants, scientists and adventurers travelled to Latin America with different purposes. Their multifaceted interests in a world region, experiencing a threshold of independence from Spanish colonial rule, inspired new historical and political works about the continent’s recent past. The Enlightenment provided not only the philosophical armamentarium against corruption, but it also paved the way to a new expression of sentiments and to the loss of fear when addressing injustice. Some examples of these are Hipólito Villaroel’s list of grievances and Humboldt’s Political essay. These two authors provide some thoughts on the political landscape of New Spain (now Mexico), while the two Swiss physicians Rengger and Longchamp describe the ruthless and odd dictator Francia of independent Paraguay as a champion of anti-corruption. Finally, Argentine dictator Rosas—and his robberies as described by Rivera Indarte, Sarmiento and other anonymous authors—represent the embodiment of corruption through pure larceny, for whose crimes the Spanish colonial past apparently no longer served as a comparison.
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Blumberg, Ilana M. « “Longing to See and Know Many Things,” 1819–1840 ». Dans George Eliot, 1–15. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780192845092.003.0001.
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Abstract A voracious reader, up to the minute in religious publishing, Mary Ann Evans was also a writer from a very young age. From an adolescence in which her earliest associations and experiences with writing were bound up with narrating a life of faith, she became a novelist whose works were likewise infused with the challenges of belief and the intense conviction that things mattered. Her own state of mind and soul were best expressed by using the words of Scripture, by reading herself into and through a textual tradition. From a small Midlands parish, Evans’s early exposure to denominational difference among family and acquaintances, and her unusually wide reading, helped shape a capacious religious sensibility, intensely focused on meeting the pressing and particular needs of individual human beings.
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Pourciau, Sarah M. « Introduction ». Dans The Writing of Spirit. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823275625.003.0001.
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The Writing of Spirit revises a crucial aspect about the rise of the “natural sciences” by reinterpreting the historical development of modern system theories within the paradigmatic realm of natural language. Pourciau argues that the process through which twentieth-century linguists first successfully purged their systems of soul has long been misunderstood precisely because it has never before been conceived primarily as a process, and thus also as an ongoing confrontation with its own nineteenth-century preconditions. Much exciting work has been done in recent years, and is currently being done today, on the relevance of a new “organicist” understanding of system for the radical transformation of German thought around 1800, in domains such as life science, literature, and philosophy. Less attention has been paid, in this context, to the domain of language science, despite its exemplary status for the time period in question, and still less to the relationship between the spirit of early nineteenth-century systems and their spiritless twentieth-century successors.
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Livesey, Ruth. « William Morris and the Aesthetics of Manly Labour ». Dans Socialism, Sex, and the Culture of Aestheticism in Britain, 1880-1914. British Academy, 2007. http://dx.doi.org/10.5871/bacad/9780197263983.003.0002.
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This chapter traces this complex history of aestheticism, socialist aesthetics, and early modernism through a study of the development of William Morris's works in the later nineteenth century. Placing Morris's aesthetic development in the context of the writings of John Ruskin and Walter Pater, the discussion explore Morris's resistance to an emerging aesthetic that emphasized individual taste and consumption, rather than communal production. In his socialist essays, Signs of Change (1888) Morris developed an aesthetic continuum that enabled him to collapse the distinction between art and bodily labour and imagine a future of communal artistic production after the revolution. Both the radical nature of Morris's aesthetic and its preoccupation with productive masculinity are emphasized by contrasting his work to Wilde's essay ‘The Soul of Man under Socialism’ (1891).
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Wilburn, Josh. « Spirited Motivation and the Novelty of Reason ». Dans The Political Soul, 113–38. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861867.003.0005.
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Chapter 5 examines “early” works that anticipate the Republic’s account of the role of spirited motivations in social and political life and the related challenges of promoting proper moral education and civic unity. It surveys Plato’s early depictions of traditional moral education and popular values, as well as his early treatment of political unity, civic strife, and the ethics of helping friends and harming enemies. The chapter also argues against the common view that the spirited part of the soul represented the main innovation of Plato’s tripartite theory. Rather, it suggests, the reasoning part was his contribution to received folk psychology and ethics, and that is why “early” dialogues focus so heavily on intellectual and rational aspects of human psychology.
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Marín, Yarí Pérez. « The Health of the Soul : Religious Guidance and Medical Practice in Early Colonial Mexico ». Dans Latin American Literature in Transition Pre-1492–1800, 81–92. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781108976893.006.
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Ellis, Katharine. « 1800-1846 ». Dans Interpreting the Musical Past, 3–41. Oxford University PressNew York, NY, 2005. http://dx.doi.org/10.1093/oso/9780195176827.003.0001.
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Abstract The story of early music performance in nineteenth-century France has no clear beginning. Instead, it arises from eighteenth-century traditions that persisted despite changing ideologies brought by the Revolution, the Empire, the Restoration, and the July Monarchy. The new century saw a small number of works between 2 5 and 65 years old by Pergolesi, Durante, Jommelli, Rousseau, and Rameau (the latter heavily diluted)-survive the turmoil of the 1790s and achieve a place in the repertories of Paris’s leading musical institutions: the recently opened Conservatoire, the concerts spirituels, and the Opera.
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Davis, David J. « ‘A love-token of Christ to the Soul’ ». Dans Experiencing God in Late Medieval and Early Modern England, 95–117. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198834137.003.0005.
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This chapter explores how the discourse of divine revelation was deployed in prayerbooks and devotional works of the sixteenth and seventeenth centuries. Examining both Catholic and Protestant works alongside one another, the chapter demonstrates a certain degree of continuity but also some important differences between the Protestant and Catholic use of raptus and ravishment in prayer and devotion. One thing that is apparent in this chapter is the degree to which the discourse shaped large portions of early modern devotional literature, informing an individual’s relationship to Christ as well as the purpose and goal of devotion and the notion of the church as the body of Christ.
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Brino, Omar. « Early Writings on Ethics ». Dans The Oxford Handbook of Friedrich Schleiermacher, 417–33. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198846093.013.25.
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Abstract The short Monologen (1800) and the broad Grundlinien einer Kritik der bisherigen Sittenlehre (1803) argue for an ethical perspective based on mutually “formative” (bildende) interactions between individuals and communities as well as between peculiarity and universality. Whereas in the Monologen this perspective is presented in an “effusive” and “evocative” style, the Grundlinien develop it at a theoretically deeper level, detailing an impressive systematic confrontation with ancient, modern, and contemporaneous philosophers. The Vertraute Briefe über die Lucinde von Schlegel (1800) also consider conjugal love and the relationship of sexes from a “formative” ethical perspective. There are some differences between these early works and the later writings, both in an attenuation of the more “ideal” and “prophetic” aspects and in an accentuation of the “institutional” and “pragmatic” ones; however, the republications of the Monologen until 1829 and the systematic relationships between the Grundlinien and the late academic papers demonstrate a specific continuity on important basic principles of Schleiermacher’s “formative” ethical thought.
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« The Body in Early Modern Religious Discourse (1). Hermitages of the Soul : Bodies as Allegorical Enclosures in Counter-Reformation Writing ». Dans Imagining Women's Conventual Spaces in France, 1600–1800, 59–96. Routledge, 2016. http://dx.doi.org/10.4324/9781315252643-10.
Texte intégralActes de conférences sur le sujet "Soul – early works to 1800"
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Matić, Zlatko. « Teachings of Metropolitan John (Ziziоulas) of Pergamon on the (im)mortality of the sou ». Dans Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.089m.
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The aim of the research paper is to answer the question: in what way does Metropolitan John (Zizioulas) of Pergamon understand the teach- ing about the (im)mortality of the soul, and how can the Metropolitan’s attitude be incorporated in contemporary systematic theology. In this context, after the introductory statements, the paper begins with a de- tailed review and analysis of the question of the (im)mortality of the soul, primarily in the Metropolitan’s early works. It focuses on the ques- tion of the place of this teaching in his final and most mature work — Remembering the Future: Toward an Eschatological Ontology. On these grounds, the paper tends to point out the kthysiological-christological- soteriological setting of the stated theme in the Metropolitan’s work, opening up its ontological perspective and foundation.
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Levitskaia, Tatiana. « THE FORGOTTEN WAR : WORKS BY N. A. LUKHMANOVA ABOUT MANCHURIA ». Dans 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.28.
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Nadezhda Lukhmanova (1841–1907) was a novelist, playwright, publicist, lecturer. Today her name is almost forgotten, but at the turn of the 19th–20th centuries she was well-known throughout Russia: her artistic and dramatic works were widely in demand, she gave lectures in the capital and abroad, worked as a journalist in the leading St. Petersburg newspapers. At the age of 62, she took part in the Russian-Japanese war as a nurse of the Red Cross and war correspondent (Peterburgskaia gazeta, Yuzhniy Krai). During her stay in the war and later in Japan, Lukhmanova wrote not only travel notes and articles for newspapers, but also short plays, stories based on real events (Shaman, Black stripe, Tree in the Palace of Chizakuin, Li-Tun-Chi), stylization of Chinese and Japanese fairy tales (The Only Language Clear for a Woman, Human Soul, Typhoon, Golden Fox). The writer raised a variety of topics: the place and role of women in the war, the organization of hospitals, unjustified victims of war and the problem of moral choice, as well as ethnographic sketches devoted to the traditions and mode of life of Manchuria and Japan. And if its early records resemble ethnographic sketches, filled with wariness towards the local population and a lack of understanding of Chinese customs, then later, in fairy tales and diary sketches, the sense of guilt before the Chinese people for the bloody slaughter taking place on their land becomes more clearly apparent. The works of the writer were undeservedly forgotten for more than a hundred years and are just beginning their return to literary memory.