Relevant bibliographies by topics / Anselme, Foi

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Academic literature on the topic 'Anselme, Foi'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Anselme, Foi"

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Peres, Isabel Marília, and Sérgio Paulo Jorge Rodrigues. "De Jane Marcet ao visconde de Vilarinho de São Romão: conversas sobre química no século XIX." História, Ciências, Saúde-Manguinhos 25, no. 2 (June 2018): 469–95. http://dx.doi.org/10.1590/s0104-59702018000200010.

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Resumo O livro de Jane Marcet Conversations on chemistry foi adaptado e publicado em português, em 1834, por António Teixeira Girão, por meio da tradução da adaptação de Anselme Payen, publicada em 1825. Nessa versão, Girão introduz grande número de notas e novo capítulo. Este artigo analisa o conteúdo científico e as circunstâncias da publicação da obra de Girão, no contexto das diversas formas em que Conversations foi adaptado em diferentes datas e países. Para isso, foi realizada uma compilação das edições acessíveis em bibliotecas públicas de todo o mundo. Na análise, são também abordadas problemáticas da autoria, tradução e adaptação, assim como questões de gênero, envolvidas na edição científica no século XIX.
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Baumgarten, Alexander. "Le concept de la foi dans la pensée de saint Anselme et ses sources dans l'antiquité tardive." Le Philosophoire 22, no. 1 (2004): 113. http://dx.doi.org/10.3917/phoir.022.0113.

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Roberge, René-Michel. "L'oeuvre de S. Anselme de Cantorbery. Prière et raison de la foi Michel Corbin Paris, Cerf, 1992. 477 p." Studies in Religion/Sciences Religieuses 23, no. 1 (March 1994): 111. http://dx.doi.org/10.1177/000842989402300130.

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Charbonneau, Frédéric. "En l’absence de témoin." Études françaises 54, no. 3 (January 18, 2019): 45–59. http://dx.doi.org/10.7202/1055650ar.

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Au cours des années 1722-1724, quelques savants de l’Académie royale des Inscriptions et Belles-Lettres – l’abbé Anselme, l’abbé Sallier, Louis Jean Lévesque de Pouilly et Nicolas Fréret notamment – débattirent vigoureusement du degré de foi qu’il fallait accorder aux oeuvres historiques anciennes lorsque les rares témoignages contemporains des faits qu’elles relataient et sur lesquels elles auraient pu s’appuyer paraissaient douteux, comme c’était le cas pour les quatre premiers siècles de Rome. En nous penchant sur les textes de cette querelle, nous réfléchissons au rôle tenu à l’époque par le témoignage dans la connaissance historique, aux conséquences de sa raréfaction, de sa fragmentation, voire de son absence : comment l’histoire, qui est testis temporum selon le magnifique éloge de Cicéron (De Oratore 2, 9), peut-elle subsister sans testis ? Nous éclairons par cet examen, dans la transition lente d’une pratique littéraire de l’histoire à sa pratique scientifique, le rôle des monuments, des traités, des lois, des relevés astronomiques et des autres archives qui ne transcrivent ni témoignage ni mémoire personnelle.
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Pichette, Jean-Pierre. "Le rôle des religieux dans l’histoire de la collecte au Canada français. Un panorama." Port Acadie, no. 24-25-26 (October 31, 2013): 36–49. http://dx.doi.org/10.7202/1019122ar.

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L’histoire de la collecte ethnologique au Canada français pourrait-elle faire fi de la contribution des prêtres et des religieux ? La réponse serait négative dans la plupart des cas, tellement leur apport paraît primordial : depuis le mot d’ordre lancé par l’abbé Henri-Raymond Casgrain (« Hâtons-nous de recueillir… », 1863), en passant par les religieux lexicographes, la Société du parler français au Canada (1902) et le mouvement de « nationalisation de la littérature » de l’abbé Camille Roy (1904-1905) qui allait ouvrir la voie à la littérature du terroir (1914-1945), au travail des généalogistes (Cyprien Tanguay), au déploiement des sociétés d’histoire au Canada français (Lionel Groulx, Victor Tremblay, Lorenzo Cadieux), aux prêtres éducateurs qui collectionnent des objets muséographiques dans les collèges (Paul-André Leclerc), qui photographient et filment la vie traditionnelle (Maurice Proulx et Albert Tessier), en visitant la fondation des Archives de folklore par Luc Lacourcière et Félix-Antoine Savard en 1944 et son rayonnement en Amérique française (Germain Lemieux en Ontario et au Québec, et Anselme Chiasson en Acadie) jusqu’à la Révolution tranquille, période de transition qui connaîtra l’entrée en masse de religieuses (Catherine Jolicoeur, Denise Rodrigue, etc.,1960-1975) après le passage éclair de soeur Marie-Ursule (1946-1951) et mènera à la laïcisation de l’État, la quête patrimoniale par les clercs confirmerait que « la foi est gardienne de la langue » comme « la langue est gardienne de la foi ».
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Custódio, José de Arimathéia Cordeiro. "Um rei, dois filósofos, dois monges, dois santos – total: três castos." Revista Eclesiástica Brasileira 80, no. 317 (December 10, 2020): 692–706. http://dx.doi.org/10.29386/reb.v80i317.2244.

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A castidade foi um valor muito importante na moral do homem da Idade Média. Simbólica e cercada de augúrios, tal condição imposta ao corpo físico foi bem além dos ambientes eclesiásticos, tornando-se uma opção de vida de membros de outras posições sociais. Ao lado da pobreza e obediência, a castidade constitui – ainda hoje – o conjunto de votos básicos a quem se dedica a uma vida consagrada a Deus. Ordens monástico-militares, por exemplo, seguindo uma tradição secular e as regras de São Bernardo, observavam a castidade. Mas, antes deste tempo, no importante século XI – do ponto de vista da História da Europa Ocidental – encontramos três figuras proeminentes cujas histórias pessoais, distintas entre si, registram a condição de castidade. São eles: o rei Eduardo, da Inglaterra (1003-1066), o filósofo Pedro Abelardo (1079-1142), e Santo Anselmo (1033-1109). A partir de textos do próprio Abelardo, de Anselmo, e de referências históricas e eclesiásticas ao rei Eduardo (venerado como santo em três igrejas), este estudo faz uma reflexão acerca da castidade no crucial período de transição da Alta para a Baixa Idade Média (século XI) e, na linha da Nova História, descreve as consequências desta condição em personagens conhecidos, para si e para o contexto em que viveram.
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Miglioranza, Édison, Ricardo de Araujo, Romeu Munashi Endo, José Roberto Pinto de Souza, and Márcio Adriano Montanari. "Teor de cálcio em frutos de diferentes cultivares de feijão-vagem." Horticultura Brasileira 21, no. 2 (June 2003): 159–62. http://dx.doi.org/10.1590/s0102-05362003000200007.

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Foi determinada a concentração de cálcio em frutos de feijão-vagem cultivares: Xera, Paulista, Florence, 274, F-15, Nerina, Anseme e UEL-1, em dois experimentos, em 1997 e 1998 em Londrina. O delineamento experimental foi de blocos ao acaso com quatro repetições. Foram avaliadas as vagens classificadas como número 4 (8,3 a 9,4 mm de diâmetro). As concentrações de cálcio das cultivares foram comparadas pelo teste de Duncan a P < 0,05. Nos dois anos analisados, a cultivar Xera apresentou as maiores concentrações de cálcio, média de 6,1 mg de cálcio/g de matéria seca, enquanto que a menor concentração foi encontrada na cultivar Nerina, 4,5 mg de cálcio/g de matéria seca. Concluiu-se que o acúmulo de cálcio na vagem foi influenciado pelo genótipo da cultivar independentemente do ano agrícola estudado.
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Júnior, Carlile Lanzieri, and Natalia Graciela Jakubecki. "Nas linhas verticais e horizontais dos ensinamentos e vivências pedagógicas de Anselmo de Bec (1033-1109) e Guiberto de Nogent (c.1055-1125), mestre e discípulo que viveram, aprenderam e ensinaram muito antes do tempo das universidades." Revista Graphos 22, no. 3 (December 17, 2020): 216–37. http://dx.doi.org/10.22478/ufpb.1516-1536.2020v22n3.54147.

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Pensar aspectos do convívio entre mestres e discípulos no medievo, tendo como referencial analítico uma abordagem mais horizontal e menos hierárquica que leve em consideração não apenas questões socioprofissionais, mas, sobretudo, aspectos humanos e contextuais dessa relação, é a proposta central deste artigo. Como fio condutor, tomaremos as palavras de Guiberto de Nogent e Anselmo de Bec, discípulo e mestre que conviveram por mais de uma década na abadia de Saint-Germer-de-Fly. Nos testemunhos deixados por Guiberto, vislumbramos boa parte do que Anselmo propunha em termos educacionais e existenciais. Mas Guiberto também acresceu algo de si ao que aprendeu a partir de experiências próprias. Já no que Anselmo nos deixou, sobretudo em seu epistolário, encontramos muitas das tensões e incertezas comuns à juventude de então, o que nos permite confiar que a história da educação no medievo, destacadamente entre os séculos XI e XII, deve ser contata não como algo que se fez sob um dossel de pensamentos únicos, lineares e impositivos, mas levando-se em consideração todas as angústias, tensões, negociações, recuos e adaptações de quem de fato a permitiu existir.
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MONSERRAT, Ruth, and Cândida BARROS. "A Língua Geral como código secreto de comunicação entre jesuítas." DELTA: Documentação de Estudos em Lingüística Teórica e Aplicada 30, spe (2014): 623–43. http://dx.doi.org/10.1590/0102-445076501038790779.

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O objetivo do trabalho é traduzir para o português e contextualizar historicamente um manuscrito na língua geral da Amazônia, que integra o fundo documental de papéis apreendidos do jesuíta alemão Anselm Eckart quando entrou na prisão de Almeida, em Portugal em 1759. O documento foi identificado como uma carta, porém não faz referência a lugares conhecidos nem revela o nome do destinatário ou do remetente. Os nomes de lugares foram citados de forma cifrada. A carta foi escrita em língua geral como código secreto entre jesuítas vindos da Amazônia quando presos no colégio de Braga. Seu conteúdo são acontecimentos imediatos ao dia 3 de novembro de 1759, como a retirada dos jesuítas do colégio de Braga e as dúvidas e temores sobre o destino dos membros da Companhia de Jesus.
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Landim Filho, Raul. "Argumento ontológico. A prova a priori da existência de Deus na filosofia primeira de Descartes." Discurso, no. 31 (December 9, 2000): 115–56. http://dx.doi.org/10.11606/issn.2318-8863.discurso.2000.38036.

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A prova ontológica cartesiana tem duas partes: a primeira consiste em inferir da idéia clara e distinta da essência de Deus o conhecimento verdadeiro dessa essência, que é caracterizada como a de um ente sumamente perfeito. A segunda parte tem como premissa inicial o conhecimento da essência de Deus. A partir desse conhecimento é provada a sua existência. A principal objeção à primeira parte da prova se baseia na crítica de S. Tomás ao argumento de S. Anselmo. Ela consiste em mostrar que da idéia (ou do conceito) de Deus é legítimo inferir a idéia da existência de Deus. Assim, se Deus é pensado, então é necessariamente pensado como existente. Mas do conceito de Deus não se pode inferir a sua existência, como pretendeu demonstrar o argumento de S. Anselmo. Os principais objetores da segunda parte da prova são Gassendi, Kant e alguns filósofos analíticos. Essas críticas se apóiam na tese de que existência não é um predicado real ou não é um predicado de primeira ordem e que, portanto, não pode ser uma propriedade de objetos, embora possa ser uma propriedade de conceitos (ou funções proposicionais). Se a prova cartesiana tem alguma plausibilidade, ela deve se esquivar dessas críticas. Nesse trabalho, pretendemos reconstruir essa prova tendo como fio condutor as objeções acima mencionadas.
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Dissertations / Theses on the topic "Anselme, Foi"

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Nguyen, Thu. "Anselm on the Atonement in Cur Deus Homo: Salvation as a Gratuitous Grace." Digital Commons at Loyola Marymount University and Loyola Law School, 2018. https://digitalcommons.lmu.edu/etd/518.

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Tueno, Anselme [Verfasser], Stefan [Akademischer Betreuer] Katzenbeisser, Florian [Akademischer Betreuer] Kerschbaum, and Josep [Akademischer Betreuer] Domingo-Ferrer. "Multiparty Protocols for Tree Classifiers / Anselme Tueno ; Stefan Katzenbeisser, Florian Kerschbaum, Josep Domingo-Ferrer." Passau : Universität Passau, 2020. http://d-nb.info/121444007X/34.

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Grundhöfer, Anselm [Verfasser], and Oliver [Akademischer Betreuer] Bimber. "Synchronized Illumination Modulation for Digital Video Compositing / Anselm Grundhöfer ; Betreuer: Oliver Bimber." Weimar : Juniorprofessur Augmented Reality, 2010. http://d-nb.info/1115342398/34.

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Hudde, Anselm [Verfasser], and Martin [Akademischer Betreuer] Hutzenthaler. "On the Itô-Alekseev-Gröbner Formula for Stochastic Differential Equations / Anselm Hudde ; Betreuer: Martin Hutzenthaler." Duisburg, 2019. http://d-nb.info/1196967911/34.

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Lee, Myung Woong. "Arguments for the existence of God in Anselm's Proslogion chapter II and III." Thesis, University of Glasgow, 1989. http://theses.gla.ac.uk/5337/.

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Anselm's argument for the existence of God in Proslogion Chap.II starts from the contention that 'lq when a Fool hears 'something-than-which-nothing-greater-can-be-thought', he understands what he hears, and what he understands is in his mind. This is a special feature of the Pros.II argument which distinguishes the argument from other ontological arguments set up by, for example, Descartes and Leibniz. This is also the context which makes semantics necessary for evaluation of the argument. It is quite natural to ask 'lq What is understood by the Fool, and what is in his mind? It is essential for a proper consideration of the argument to identify the object which is understood by the Fool, and so, is in his mind. A semantics gives answers to the questions of 'lq What the Fool understands? and 'lq What is in the Fool's mind? If we choose a semantics as a meta-theory to interpret the Pros.II argument, it makes an effective guide to identify the object. It is a necessary condition for a proper evaluation of the Pros.II argument to fix our universe of discourse, especially since, in the argument, we are involved in such talk about existing objects as Anselm's contention that 'when a Fool hears 'something-than-which-nothing-greater-can-be-thought', he understands what he hears, and what he understands is in his mind. The ontology to which a semantic theory commits us will be accepted as our scope of objects when we introduce our semantic theory to interpret the Pros.II argument, and this ontological boundary constrains us to identify the object in a certain way. Consistent application of an ontology, most of all, is needed for the evaluation of the logical validity of an argument. If we take Frege's three-level semantics, we are ontologically committed to intensional entities, like meaning, as well as extensional entities. Sluga contends that Frege's anti-psychologism for meanings should not be interpreted as vindicating reification of intensional entities in relation to Frege's contextualism, that Frege's anti-psychologism with his contextualism is nothing but a linguistic version of Kantian philosophy for the transcendental unity of a judgement. There is, however, another possible interpretation of Frege's contextualism. According to Dummett, the significance of Frege's contextualism must be understood as a way of explanation for a word's having meaning. If Dummett's view is cogent, we could say that Frege's contextualism does not prevent our interpreting his semantics as being committed to intensional entities. We need not worry that Frege's over all semantics, especially with his contextualism, would internally deny the ontological interpretation of his theory. We see Anselm's argument for the existence of God in Pros.II is an invalid argument if we introduce Frege's three-level semantics, i.e. if we acknowledge meanings of words as entities in our universe of discourse. We can also employ extensional semantics for the interpretation of the Pros.II argument. According to extensionalists, like Quine and Kripke, we need not assume intensional entities, like meaning, to be part of our ontological domain. They argue that we can employ our language well enough without assuming intensional entities. If we choose extensional semantics as a meta-theory to interpret the Pros.II argument, it commits us only to extensional entities as objects in the Universe of our interpretation. In Sections 1.4 and 1.5, I show that extensional semantics makes the Pros.II argument a valid argument for the existence of God. 'lq Necessary existence is the central concept of Anselm's argument for the existence of God in Proslogion Chap.III. It has been said that, even if the argument is formally valid, it cannot stand as a valid argument for the existence of God, since 'lq necessary existence is an absurd concept like 'lq round square. And further that even if there is a meaningful combination of concepts for 'lq necessary existence, it cannot quality as a subject of an a priori argument. As objections to the interpretations which make the Pros.III argument valid, it has been argued that even if there is a concept of 'lq necessary existence which is meaningful and there is another concept of 'lq necessary existence which is suitable as a subject of an a priori argument, there is no concept of 'lq necessary existence which is meaningful and at the same time suitable as a subject of an a priori argument. In Chap.2 and Chap.3, I try to show that there can be concepts of 'lq necessary existence which are proof against these objections. Anselm's arguments for the existence of God in Proslogian Chap.II and Chap.III are logically valid arguments on some logical principles. Some fideists, K. Barth, for example, argue that Anselm's arguments for the existence of God in Proslogion are not proofs for the existence of God even if they are logically valid arguments. I raise the question how this attitude could be possible, in Chap.4 and Chap.5. Barth's fideistic interpretation of Anselm's Proslogion arguments does not find any flaw in the validity of the arguments, and it accepts the meaningfulness and truth of the premises even to the fool in Proslogion. If this is the case, i.e. if Barth's interpretation accepts the validity of the arguments and the truth of the premises, I raise the question, how can the arguments not be interpreted as proofs for the existence of God? How is it possible that the function of the arguments is not that of proving the existence of God? According to Wittgensteinian fideism, premises in the arguments should not be intelligible to those who do not believe in God's existence already, and so the real function of the arguments is the elucidation, the understanding of believer's belief, rather than proving articles of belief to unbelievers. Barth's fideistic interpretation of the arguments, however, fully recognizes the meaningfulness and truth of the premises in the arguments as well as the validity of the arguments. I argue that there could be a justification for the Barthian fideism. As Malcolm notices, there are still atheists who understand Anselm's arguments as valid, but the only possibility for the people who recognize the validity of Anselm's arguments still to remain atheists has been thought to be to challenge the truth of premises employed in the arguments. Now, of the atheistic possibility, we can change the direction of our attention, that is, to the question about the function of a logically valid argument itself. What has not been thought of in relation to Anselm's arguments is the significance of logical truth or the logical validity of an argument. We have not asked such questions as 'lq What does a logical truth say? and 'lq What does a logically valid argument guarantee with true premises? Let us assume that even the premises are accepted by atheists. Do they all convert to theism? If that were so, the disagreement between atheist and believer over the ontological arguments should turn only on the truth of premises. If that is not so, there is some point in raising this other question. If there are people who, recognizing the premises and validity of an argument, are still reluctant to accept the conclusion, we have reason to question the function of a valid argument. I argue that there is a way of being consistently reasonable while accepting the premises and the validity of the ontological arguments and yet remaining an atheist or an agnostic.
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Sommer, Anselm [Verfasser]. "Analyses of melittin-induced ADAM10 and -17-activation and of phosphatidylserine exposure for ADAM17-mediated substrate processing / Anselm Sommer." Kiel : Universitätsbibliothek Kiel, 2018. http://d-nb.info/1154765261/34.

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Reesor, Rachel H. (Rachel Helen) 1959. "Anselm's Cur Deus homo for a peace theology : on the compatibility of non-violence and sacrificial atonement." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=103284.

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Although the interpretation of Anselm's Cur Deus Homo in the tradition of Albrecht Ritschl, Adolf von Harnack and Gustaf Aulen has led to a suspicion about its usefulness for a Peace Theology, a reading through the lens of more recent scholarship, which assumes its original Catholic, sacramental and sacrificial framework, reveals a beautiful understanding of the cross in this medieval classic that is perfectly compatible with a commitment to nonviolence. Three Mennonite scholars writing in pursuit of an Anabaptist Peace Theology, John Howard Yoder, John Driver and J. Denny Weaver display varying degrees of dissatisfaction with the explanation that Anselm provided in Cur Deus Homo, and none held out many prospects for its usefulness. Yoder highlighted the weaknesses, Driver essentially repeated them, and Weaver went a step further to charge that Cur Deus Homo depicted divinely sanctioned violence and ought to be rejected. They did not demonstrate much awareness of or reliance on the contributions of scholars who have focused on Anselm's theology and context. Reading Cur Deus Homo through the lens of more recent anselmian scholarship reveals that the honour and justice of God are one with the mercy and love of God. Humanity is restored not through punishment, but through the means of satisfaction and reward, while the whole explanation is seen in a sacrificial framework. Anselm's insistence upon human participation, and on satisfaction are very congenial to certain emphases of a Peace Theology, namely, discipleship and restorative justice. The real death understood metaphorically as a sacrifice does not violate the commitment to nonviolence, but strengthens it. A rejection of Anselm's metaphysic, ontology and sacrificial framework, a failure to distinguish between punishment and satisfaction, a failure to reflect from the perspective of the guilty, and a neglect of or ambivalence about the doctrines of the two natures and the trinity all lead to a distorted impression of Cur Deus Homo, concealing the contribution Cur Deus Homo might make to a Peace Theology.
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Zhao, Fei [Verfasser], and Anselm [Akademischer Betreuer] Kampik. "Epiretinal cell proliferation in macular pucker and vitreomacular traction syndrome: Analysis of flat-mounted internal limiting membrane specimens / Fei Zhao. Betreuer: Anselm Kampik." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2012. http://d-nb.info/1022318764/34.

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Anselm, Bettina [Verfasser], and Bianca [Akademischer Betreuer] Schaub. "Early priming of the immune system: Identifying predictive markers of innate immunity and calcium signalling for the development of asthma / Bettina Anselm ; Betreuer: Bianca Schaub." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2019. http://d-nb.info/1204827915/34.

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Anselment, Timo [Verfasser]. "Development of Novel Phosphine Sulphonate-Based Palladium Catalysts for Ethene Homo- and Co-Polymerisation Reactions with Polar Functionalised Olefins / Timo Anselment." München : Verlag Dr. Hut, 2011. http://d-nb.info/1018981675/34.

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Books on the topic "Anselme, Foi"

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Anselm, Saint, Archbishop of Canterbury, 1033-1109., ed. Prière & raison de la foi: Introduction à l'œuvre de S. Anselme de Cantorbéry. Paris: Editions du Cerf, 1992.

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Steindl, Helmut. Genugtuung: Biblisches Versöhnungsdenken - eine Quelle für Anselms Satisfaktionstheorie? Freiburg, Schweiz: Universitätsverlag, 1989.

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Stalder, Anselm. Anselm Stalder: Keine Deregulierung für die Erfindung des Nebels = no deregulation for the invention of fog. Zürich: Edition Voldemeer, 2000.

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The godly image: Christ & salvation in Catholic thought from St. Anselm to Aquinas. Petersham, MA: St. Bede's Publications, 1989.

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Albanesi, Nicola. Cur Deus homo: La logica della redenzione : studio sulla teoria della soddisfazione di S. Anselmo arcivescovo di Canterbury. Roma: Pontificia università gregoriana, 2002.

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Lambert, Véronique. The Adornes Domain and the Jerusalem Chapel in Bruges. Translated by Ian Connerty. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462989924.

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Bruges, middle of the 15th century. Anselm Adornes, scion of a rich patrician family, creates a magnificent domain in the heart of the city : an elegant mansion, beautiful gardens, several charitable almshouses and the spectacular Chapel of Jerusalem. It is a place that every right-minded resident of Bruges and every tourist must see. The history of the Adornes domain is truly remarkable, remaining in the unbroken possession of the same family for six centuries. It has survived storms and setbacks, the secularism of the French Revolution, the fury of two world wars and inevitable periods of disinterest. 'In this book Véronique Lambert allows us to share in the hopes and fears, joys and sorrows, trials and tribulations that mark the milestones in the Adornes family saga. Within the boundaries of historical interpretation and based on extensive research, she unfolds a fascinating tale of ambitious adventurers, charismatic personalities, flamboyant lords and ordinary mortals, but each imbued with the family's traditional willpower and energy'. Let yourself be enchanted by this fascinating piece of our cultural heritage, which deserves to be more widely known.
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Medieval women on sin and salvation: Hadewijch of Antwerp, Beatrice of Nazareth, Margaret Ebner, and Julian of Norwich. New York: P. Lang, 2010.

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Brown, David. Anselm. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.1.

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Anselm’s acceptance of three sources for knowledge of God (in reason, the teaching authority of the Bible and church, and experience) is used to try to overcome the conventional opposition between philosophers and theologians on how Anselm should be interpreted. In particular, due note is taken of aesthetic aspects to his search for understanding and also the various ways in which these might contribute to the holding of his three epistemic sources in creative tension and all within an ideal of monastic contemplation. This aesthetic perspective is explored well beyond its customary location in Cur Deus Homo to include other writings such as On Truth, the Proslogion, and On the Procession of the Holy Spirit. This chapter ends by acknowledging the limitations inherent in Anselm’s approach.
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(Editor), Marie-Louise Lienhard, J. S. Southard (Translator), and D. Stone (Translator), eds. Anselm Stalder: Keine Deregulierung für die Erfindung des Nebels / No Deregulation for the Invention of Fog. Springer, 2000.

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Harrison, Ira Enell, Deborah Johnson-Simon, and Erica Lorraine Williams. The Second Generation of African American Pioneers in Anthropology. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252042027.001.0001.

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This volume brings together emerging and leading scholars in the field of anthropology to reflect on the intellectual trajectories of fifteen African American anthropologists who earned their doctorates in anthropology between 1960 and 1969. Following in the footsteps of African American Pioneers in Anthropology (Harrison and Harrison 1999), this volume documents the quest for knowledge, respect, truth and value in the inspiring work of the next generation of black anthropologists. This volume features the intellectual biographies of James Lowell Gibbs Jr., Charles Warren II, William Alfred Shack, Diane K. Lewis, Delmos Jones, Niara Sudarkasa, Johnnetta Betsch Cole, John Langston Gwaltney, Ira E. Harrison, Audrey Smedley, George Clement Bond, Oliver Osborne, Anselme Remy, Vera Mae Green, and Claudia Mitchell-Kernan. This book reflects on the trajectories, challenges, and accomplishments of this second generation of black anthropologists.
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Book chapters on the topic "Anselme, Foi"

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Charlesworth, M. J. "St. Anselm’s Argument." In Considering Religions, Rights and Bioethics: For Max Charlesworth, 105–14. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18148-2_9.

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Campbell, Richard. "That Anselm’s God Exists and Gaunilo’s Island Does Not." In Considering Religions, Rights and Bioethics: For Max Charlesworth, 115–37. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18148-2_10.

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Sirridge, Mary. "The Justice and Mercy of God." In Oxford Studies in Medieval Philosophy Volume 8, 79–110. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198865728.003.0003.

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In his eleventh-century Proslogion St. Anselm puts forward the view that, far from being an exception to divine justice, divine mercy is the highest form of divine justice. Anselm’s cryptic reasoning is initially puzzling. It becomes more accessible if we notice that he is taking as a model the theory of imperial clemency put forward by the first-century CE Stoic Seneca in his De Clementia, in which it is argued that imperial clemency is the highest form of justice. Anselm does not quote or make reference to Seneca’s work, and so the case for the relationship between the two works has to be made on internal grounds, but recent scholarship has shown that Senecan materials were readily available in Anselm’s milieu and that there are other cases in which he seems to be using Senecan material.
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Seifert, Josef. "Der Vergessene Protophänomenologe Anselm." In The Paideia Archive: Twentieth World Congress of Philosophy, 70–78. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199817339.

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In the ontological argument and the method of Anselm, we find many phenomenological elements. The proximity of the ontological argument to phenomenology shows itself especially from a parallel between Anselm's and Husserl's deriving a necessity of thinking from a necessity of being. But, Medieval proofs for the existence of God appear to contradict the principles of phenomenological method, particularly the 'bodily self-givenness,' the epoché as bracketing the real existence as well as the transcendence of essence vis-àvis consciousness. The phenomenological method must indeed be rethought and reformulated to allow a transition from returning to 'things themselves' to a philosophical knowledge of God. It must be freed from Husserl's subjectivistic theory of 'constitution' and from any generalization of the methodological principle of epoché. In this way, Anselm's position contains the germ for a critical rethinking of the phenomenological method in the vein of realist phenomenology.
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Abacı, Uygar. "Ontotheology and Modality I." In Kant's Revolutionary Theory of Modality, 11–33. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198831556.003.0001.

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This chapter offers a general framework for reading ontotheology, according to which any version of the ontological argument consists of two logical steps. First, it introduces existence into the concept of God in one way or another; second, it infers the existence of God from the concept of God and asserts identity between two distinct notions of God, viz. as the most real being and as the necessary being. With this framework in place, the chapter then examines the classical version of the ontological argument, introduced by St Anselm and popularized by Descartes. It demonstrates that while Kant’s primary objection, i.e. existence is not a real predicate, applies equally to both Anselm’s and Descartes’ arguments, Descartes importantly anticipates the actualist principle, i.e. facts about possibility must be grounded on facts about actuality, which will come to be a major insight in Kant’s theory of modality.
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Allen, Craig. "The Wages of Sin." In Univision, Telemundo, and the Rise of Spanish-Language Television in the United States, 88–105. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9781683401643.003.0005.

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Period: 1973–1976. Three years of promise and tribulation begin with Azcárraga Milmo’s reprieve of Anselmo for delinquent payment of fees, then Milmo’s merger that reorganizes Telesistema as the technology-rich new firm Televisa. He informs Anselmo that SIN soon will be delivered throughout the U.S. by Televisa’s satellites (Westars 1 & 2). However, no longer subsidized, Anselmo must pay the delinquent fees. A sports TV venture that is the first to televise soccer’s World Cup, MagnaVerde, fails. Anselmo devises a repayment plan that satisfies Azcárraga Milmo who defrays and provides satellite technology to SIN’s stations. SIN becomes the first U.S. network delivered by satellite. But the plan incenses Fouce Jr., an absentee owner yet the official chair of the board since protesting Anselmo’s appointment as SIN president in 1962. The repayment to Azcárraga Milmo will reduce Fouce’s shares of SIN. They engage in confrontation. Anselmo maneuvers and succeeds in ousting Fouce as chair. Fouce is more outraged. In the glow of a signal achievement, SIN’s delivery by satellite, Fouce files a lawsuit against SIN.
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Allen, Craig. "MEX, UHF, and NFL." In Univision, Telemundo, and the Rise of Spanish-Language Television in the United States, 44–66. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9781683401643.003.0003.

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Period: 1962–1967. At infancy, SIN struggles. When Fouce Sr., suddenly dies, Azcárraga names Anselmo as SIN’s head. Frank Fouce Jr. inherits part ownership, but he opposes Anselmo’s appointment. Azcárraga, though, is firm on backing Anselmo. Fouce Jr. withdraws from SIN’s affairs. Anselmo triumphs with the launch of KMEX in Los Angeles. At SIN’s San Antonio hub, Nicolás perfects a “bicycle network” that feeds SIN to its first stations along the Mexican border. Danny Villanueva, a charismatic star NFL player, joins KMEX, giving SIN credibility. However, lacking Spanish-language audience ratings, Anselmo fails to solicit sponsors. He cannot pay fees SIN owes Telesistema. SIN is in debt and near bankruptcy. In Mexico City, Azcárraga’s son, Emilio Azcárraga Milmo, campaigns for the termination of SIN. The Telesistema board concurs that the U.S. venture must cease. But SIN is saved when the elder Azcárraga secrets a scheme by which his personal funds pay SIN’s expenses.
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Howell, Angela Mcmillan. "Anselme Remy and the Anthropology of Liberation." In The Second Generation of African American Pioneers in Anthropology, 174–90. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252042027.003.0013.

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This chapter explores the life and work of Anselme Remy, focusing on his identity as a Haitian scholar and his effort to connect his research to improving the lives of his people. Remy has taught at Northeastern State University, Clark Atlanta, and Fisk universities as well as the University of the District of Columbia. He is currently a professor of sociology and anthropology at the State University of Haiti Port-au-Prince, Haiti. He has been on the front lines of social activism and politics in the Caribbean, the US, and Haiti, at times paying a high price for his commitment to social justice and grounded representations of peoples of African descent.
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Peperzak, Adriaan T. "Anselm's Proslogion and Its Hegelian Interpretation." In The Quest for Meaning, 73–90. Fordham University Press, 2003. http://dx.doi.org/10.5422/fso/9780823222773.003.0006.

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Allen, Craig. "Lone Star Dawn, Mexican Light." In Univision, Telemundo, and the Rise of Spanish-Language Television in the United States, 15–43. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9781683401643.003.0002.

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Period: 1895–1961. From working-class roots in a Mexican border town, Emilio Azcárraga Vidaurreta rises as the giant and patriarch of Mexican radio and TV. He courts the government which permits his monopoly, Telesistema Méxicano. To appease opponents who protest his Americanization of TV networks in Mexico, Vidaurreta envisions a Mexican network in the U.S. He hires Rene Anselmo and partners with Frank Fouce Sr. U.S. law prohibits foreign ownership of U.S broadcasting, however, Vidaurreta devises a scheme to conceal his ownership by having Anselmo, a U.S. citizen, act as owner in his place. In San Antonio, Raoul Cortez forms the first Spanish-language TV station in U.S. Son-in-law Emilio Nicolás manages struggling KCOR but prepares for a medical career. Vidaurreta purchases KCOR on the condition Nicolás remain. He does. With KCOR as hub, parties meet in San Antonio and form the Spanish International Network.
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Conference papers on the topic "Anselme, Foi"

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Dias, Sarah. "Contemporary utopias in art and architecture: Searching for spiritual significance in the work of John Pawson and Anselm Kiefer." In The 2nd International Multidisciplinary Congress Phi 2016 – Utopia(S) – Worlds and Frontiers of the Imaginary. CRC Press, 2016. http://dx.doi.org/10.1201/9781315265322-42.

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Drápela, Emil. "Spatial differentiation of housing construction in Czechia: Towards Florida's new urban crisis?" In XXIII. mezinárodní kolokvium o regionálních vědách / 23rd International Colloquium on Regional Sciences. Brno: Masaryk University Press, 2020. http://dx.doi.org/10.5817/cz.muni.p210-9610-2020-33.

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Since the 1990s, there has been an increase in interregional differences in housing prices in Czechia. These differences largely depend on the size and economic strength of the municipality or regional centre, but there exist also differences between regions. The article uses the indicator of housing construction intensity (HCI) for the twenty-two-year period 1997-2018 per 1 km2, which is processed at the level of municipalities using spatial autocorrelation (Anselin Local Moran's I) and hotspot analysis (Getis-Ord Gi*), and presented in GIS. By comparing the results of both methods it was found that the interregional differences in the popularity of the Czech regions are significantly influenced by their distance to the main economic centres. On the contrary, the hypothesis that some regions with a worse environment, a higher share of the socially weak population and a low supply of above-average jobs will be the cause of the negative push effect has not been confirmed. In discussion, the current situation is compared with Richard Florida's concept of “New Urban Crisis”, to which arrival in Czechia it indirectly points to, although the initial conditions in Czechia are significantly different than in the US.
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