Journal articles: 'Creatura'

1

Stein, Leslie A. "The Never-Ending Creatura." Jung Journal 13, no. 1 (January 2, 2019): 113–17. http://dx.doi.org/10.1080/19342039.2019.1560816.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

González, Antonio. "El evangelio de toda creatura." Albertus Magnus 6, no. 1 (January 17, 2015): 11. http://dx.doi.org/10.15332/s2011-9771.2015.0001.01.

Full text

Abstract:

La teología de la creación experimentó desarrollos enormemente importantes a lo largo del siglo pasado. En el campo católico, la idea de Karl Rahner sobre un “existencial sobrenatural” puso fin, al menos durante cierto tiempo, a la contraposición clásica entre naturaleza y gracia, convirtiendo la noción escolástica de “naturaleza” en un “concepto residual” (Restbegriff), y abriendo así la posibilidad de pensar la creación en términos de gracia (Rahner, 1954). En el campo protestante, la comprensión de la creación como gracia había sido especialmente subrayada por la teología de Karl Barth, debido no sólo a su distancia con la “teología natural”, sino sobre todo a su voluntad de entender la creación a partir del pacto, de modo que la alianza de Dios con su pueblo sería el “fundamento interno” de la creación (Barth, 1947). Con eso no solo quedaba abierta la posibilidad de asumir la vinculación profunda entre el Éxodo y los primeros capítulos del Génesis, sino que también se abría la teología de la creación a su continuación no sólo en la “historia de la salvación”, sino también en una visión escatológica, es decir, en la dirección una “nueva creación”, tal como se propone en el enfoque de la creación “en perspectiva ecológica”, que ha elaborado Jürgen Moltmann (1985).

APA, Harvard, Vancouver, ISO, and other styles

3

Longo, Giuseppe. "Tecnologia, reti sociali e intelligenza collettiva." SOCIOLOGIA DELLA COMUNICAZIONE, no. 40 (June 2010): 12–34. http://dx.doi.org/10.3280/sc2009-040003.

Full text

Abstract:

Oggi l'evoluzione biologica basata su mutazioni genetiche č di gran lunga superata dalla molto piů rapida evoluzione della cultura e della tecnologia. Ciň ha due conseguenze importanti: 1) la nascita dell'homo technologicus, una creatura simbiotica dove la biologia incontra la tecnologia; 2) la costituzione della Creatura Planetaria, che ha origine dall'interconnessione dei singoli simbionti uomo-macchina, ed č annunciata da Internet e dalle attivitŕ di comunicazione che vi operano, in particolare quelle che avvengono nei cosiddetti social networks. La Creatura Planetaria č una struttura singola che pervade tutto il mondo, dove hanno luogo processi comunicativi e cognitivi, che si sviluppano in un'intelligenza connettiva che tende a trascendere e ad assorbire le intelligenze individuali. Questo processo puň arricchire le capacitŕ degli individui, dato che la crescente efficienza e i costi decrescenti della comunicazione offrono grandi opportunitŕ per aumentare conoscenza e creativitŕ e ottenere nuove forme di attivitŕ intellettuale. Potrebbero esservi anche conseguenze negative, come dipendenza da computer e dal mondo virtuale, delega di attivitŕ e di capacitŕ alle macchine, vulnerabilitŕ di sistemi complessi, controllo indebito sui singoli, sfruttamento economico. Il lavoro esamina alcune importanti conseguenze di questi sviluppi.

APA, Harvard, Vancouver, ISO, and other styles

4

McCurdy, Harold. "Omnis Mundi Creatura (Alain of Lille, c. 1128–1202)." Theology Today 44, no. 3 (October 1987): 371. http://dx.doi.org/10.1177/004057368704400310.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Malysz, Piotr J. "Creator est Creatura: Luthers Christologie als Lehre von der Idiomenkommunikation [The Creator is a Creature: Luther's Christology as Doctrine of the Communication of Properties]- Edited by Oswald Bayer and Benjamin Gleede." Reviews in Religion & Theology 16, no. 4 (September 2009): 618–22. http://dx.doi.org/10.1111/j.1467-9418.2009.00442_1.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Castello, Sofía. "Meister Eckhart. Principio existencial y principio esencial de la creatura." Logos. Anales del Seminario de Metafísica 54, no. 1 (March 16, 2021): 33–53. http://dx.doi.org/10.5209/asem.74706.

Full text

Abstract:

En el presente trabajo presentamos la exposición de Meister Eckhart de la estructura metafísica del mundo creado a través del relevo de algunos pasajes nucleares de su obra, centralmente en el Comentario al Evangelio de Juan. Para ello, en primer lugar buscamos trazar paralelismos entre su argumentación y la presente en el Liber de Causis I.1-I.11 para señalar la impronta de este texto en el pensamiento eckhartiano. En segundo lugar, exponemos el modo abstracto de acceso al orden jerárquico que se edifica entre el esse, el vivere y el intelligere. Finalmente, presentamos el modo concreto, señalando sus particularidades y su distinción respecto al modo abstracto.

APA, Harvard, Vancouver, ISO, and other styles

7

Aziz Mahmood, Karzan. "The Appropriation of Innocence: from Shelley’s Frankenstein to Ahmed Saadawi’s Frankenstein in Baghdad." Arab World English Journal For Translation and Literary Studies 5, no. 2 (May 15, 2021): 126–38. http://dx.doi.org/10.24093/awejtls/vol5no2.10.

Full text

Abstract:

This paper demonstrates the appropriation of innocence in Shelley’s Frankenstein, Or the Modern Prometheus (1818) and Frankenstein in Baghdad (2013) by Ahmed Saadawi. These novels are selected because the latter appropriates the creator and creature characters and contextualizes them into the American-Iraq 2005 post-war period. In Shelley’s Frankenstein, Victor Frankenstein, scientifically, gives life to a dead body amalgamated from other body parts, which start murdering and revenging upon his creator. Whereas, in Saadawi’s twenty-first century Frankenstein, a person who is formed from others’ dead bodies by merely a junk dealer, starts murdering and revenging upon other people. On the one hand, Frankenstein, a science student, sought to answer the question of human revival theoretically and practically. Therefore, after he resurrects the dead, it becomes monstrous due to its negligence and physical hideousness by its creator. On the other hand, the Iraqi Frankenstein’s creator, Hadi, celebrates collecting old materials in a non-scientific manner, including humans’ dead body parts, in order to give value to them by offering them worthy of proper burials. The resurrected creatures transform into more powerful beings than their creators as reactions against isolation and injustice. For that, both Frankenstein and Hadi lose control over their creations, who instigate new life cycles. Hence, the ethical responsibility of invention underlies the concept of innocence which this paper intends to analyze vis-à-vis the creators and their creations.

APA, Harvard, Vancouver, ISO, and other styles

8

Nela Gašpar, Veronika. "Mater misericordiae Maria - testimone modello e creatura particolare della misericordia di Dio." IKON 10 (January 2017): 35–44. http://dx.doi.org/10.1484/j.ikon.4.2017004.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Jenson, Robert. "Creator and Creature." International Journal of Systematic Theology 4, no. 2 (July 2002): 216–21. http://dx.doi.org/10.1111/1463-1652.00082.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Cardita, Ângelo. "Le secret du déterminisme esthétique. Le rite et l’écologie de l’esprit de Gregory Bateson." Studies in Religion/Sciences Religieuses 48, no. 1 (November 14, 2018): 24–39. http://dx.doi.org/10.1177/0008429818796806.

Full text

Abstract:

Cette étude se concentre sur les perspectives épistémologiques, rituelles et esthétiques de Gregory Bateson, dans le but d’ouvrir vers la possibilité d’élaborer une théologie comme anticipation d’une science de la « Creatura » – l’aspect de la réalité gouverné par la différence et l’information, qui englobe et se différencie du « Pleroma » – le monde physique sans distinction. Après avoir éclairé la portée théologique de l’écologie de l’esprit de Bateson, on discute de la « schismogenèse » dans le but de conduire à l’intuition de processus habités par l’amour contraires à la spirale de la violence, une intuition que Bateson cherchera à consolider dans une perspective esthétique, rituelle et ludique, autour de l’idée d’une sorte de déterminisme qui fonctionne comme un secret – comme un savoir silencieux et toutefois partagé, qui doit être révélé et gardé en même temps. Cette étude soutient que le rite est la réalité religieuse caractérisée par le déterminisme esthétique dont parle Bateson. Le rite est la réalité paradigmatique de la nouvelle épistémologie en quête de la « structure qui relie », non seulement à l’intérieur de la religion comme « sacrement », mais aussi comme reprise de la dynamique de la vie de la « Creatura ». Cette reprise est d’ordre esthétique et se concrétise comme une différence qui crée une différence. On conclut en considérant les possibles objections au secret comme instrument de contrôle et pointant vers la situation actuelle de la théologie à l’égard des sciences humaines.

APA, Harvard, Vancouver, ISO, and other styles

11

Scorrano, Luigi. "Beatrice." Quaderni d'italianistica 28, no. 2 (June 1, 2007): 5–30. http://dx.doi.org/10.33137/q.i..v28i2.8519.

Full text

Abstract:

L'autore traccia un ritratto di Beatrice privilegiando un tema poco frequentato e presenta la donna amata da Dante come creatura della distanza. Dalla Vita Nuova alla Commedia la condizione di distanza è fondamentale perché pone sempre più avanti il traguardo da raggiungere e contribuisce in tal modo al perfezionamento di Dante uomo e poeta. La distanza resterà un dato che troverà risoluzione nella raggiunta visio Dei come nella compiuta opera poetica nella quale Beatrice ha un ruolo decisivo come ispiratrice.

APA, Harvard, Vancouver, ISO, and other styles

12

Rodríguez García, Pedro. "La Iglesia, "creatura evangelii": Contribución a la recepción eclesial del documento "Iglesia y Justificación"." Diálogo Ecuménico, no. 101 (January 1, 1996): 375–99. http://dx.doi.org/10.36576/summa.2095.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Wisse, M. "De uniciteit van God en de relationaliteit van de mens: De relevantie van Augustinus voor de hedendaagse theologie." NTT Journal for Theology and the Study of Religion 60, no. 4 (November 18, 2006): 310–28. http://dx.doi.org/10.5117/ntt2006.60.310.wiss.

Full text

Abstract:

This article aims to reassess the relevance of Augustine’s theology for contemporary theological discussion. The author argues for an ‘Augustinian paradigm’ that provides a helpful alternative to popular ways of doing theology. First, the theological paradigms of contemporary trinitarian and negative theology are introduced in terms of the role that Augustine plays in these theologies, a negative and a positive role, respectively. Second, building upon Augustine’s theology mainly as found in De Trinitate, the Augustinian alternative is presented and defended over its rivals. It is argued that in Augustine’s theology, God’s unique identity guarantees the fundamental difference between Creator and creature, while at the same time as Creator, God provides creatures with a trinitarian identity that makes them dependent on God and fellow creatures.

APA, Harvard, Vancouver, ISO, and other styles

14

Burrell, David B. "CREATOR/CREATURES RELATION." Faith and Philosophy 25, no. 2 (2008): 177–89. http://dx.doi.org/10.5840/faithphil200825216.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Zañartu, Sergio. "Primogénito¹ de toda creatura (Col 1,15) en el Comentario de Orígenes al Evangelio de Juan." Teología y vida 52, no. 1-2 (2011): 105–51. http://dx.doi.org/10.4067/s0049-34492011000100005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Benavides, Cristian Eduardo. "El obrar de la creatura espiritual desde el punto de vista de la participación dinámica." Ideas y Valores 65, no. 161 (August 8, 2016): 139. http://dx.doi.org/10.15446/ideasyvalores.v65n161.45641.

Full text

Abstract:

Se examinan algunas cuestiones relacionadas con el devenir causal de los seres crea-dos –en particular, los seres espirituales–, sobre la base de la noción metafísica de participación desarrollada por Tomás de Aquino. La aproximación parte de las exégesis y comentarios de Cornelio Fabro a las doctrinas tomistas.

APA, Harvard, Vancouver, ISO, and other styles

17

Castello, Sofía. "La tríada de “momentos” divinos en la obra latina de Meister Eckhart." Anales del Seminario de Historia de la Filosofía 38, no. 2 (April 26, 2021): 243–54. http://dx.doi.org/10.5209/ashf.67598.

Full text

Abstract:

En el presente artículo presentamos una propuesta hermenéutica para el estudio de la obra latina de Meister Eckhart. Para ello, proponemos una reconstrucción del sistema teórico-metafísico que opera como fundamento del pensamiento del dominico. Así, sostenemos que pueden identificarse tres “momentos” al interior de Dios “superabundante”, “en toda su expresión” – quien representa a la realidad como tal: Dios en “su primer aspecto”, en tanto causa; Dios en “su segundo aspecto”, en tanto efecto y Dios en “su tercer aspecto”, en tanto creatura. Con estos “momentos” buscamos expresar el movimiento de identidad y diferencia constitutivo de la Divinidad, que le permite ser todo y nada de todo. Y que, a su vez, refuerza la herencia neoplatónica de Eckhart.

APA, Harvard, Vancouver, ISO, and other styles

18

Altman, Matthew C., and Cynthia D. Coe. "The Self as Creature and Creator." Idealistic Studies 37, no. 3 (2007): 179–202. http://dx.doi.org/10.5840/idstudies200737313.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Triviño Cuellar, Jonathan. "Tiempo, eternidad y distentio animi. Una clave de lectura del libro XI de Confesiones." Universitas Philosophica 33, no. 67 (August 30, 2016): 239–74. http://dx.doi.org/10.11144/javeriana.uph33-67.teda.

Full text

Abstract:

En la reflexión agustiniana, el análisis del tiempo deriva de su condición misma de creatura; por esta razón, el tiempo resulta ser como es, es decir, resulta tener esa precariedad ontológica que comparte con todo lo creado. Cuando preguntamos por el tiempo, descubrimos que esta realidad no es algo más que nuestro entendimiento pueda abordar a la manera como se toma un objeto desconocido, sino que esta noción se nos revela como una dimensión de nuestro ser. En presente artículo propongo una clave de interpretación del libro XI de Confesiones en el cual muestro la importancia de presentar el sentido de la existencia temporal de cara al Creador eterno, así como propongo una interpretación de la dimensión doble, positiva y negativa, de la distentio animi.

APA, Harvard, Vancouver, ISO, and other styles

20

Caponi, Francis J. "“I did not die, nor did I stay alive:” The Dark Grace of Nonexistence in Inferno XXXIV." Quaderni d'italianistica 35, no. 1 (January 15, 2015): 5–25. http://dx.doi.org/10.33137/q.i..v35i1.22349.

Full text

Abstract:

In the final canto of Inferno, Dante confronts Dis, “la creatura ch’ebbe il bel sembiante” (XXXIV.18). In response, the poet declares: “Io non mori’ e non rimasi vivo; / pensa oggimai per te, s’hai fior d’ingegno, / qual io divenni, d’uno e d’altro privo.” (XXXIV.22-27) Beneath this apparently innocuous proclamation is a metaphysical “event” unique among Western letters, as the poet arrogates godly power and bestows on the pilgrim the experience of “existence” beyond the divine will. By this gracious gift of non-existence, the Pilgrim surpasses the mere corruption of Satan and his kingdom, and enters into a state of uncreation. Evidence of this unparalleled passage is found in the pilgrim’s absence of fear during his remaining time in hell.

APA, Harvard, Vancouver, ISO, and other styles

21

Shannon, Nathan D. "Covenant Relation as Prolegomena to Knowledge of God: An Exegetical Study of John 5." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 3 (September 10, 2019): 333–53. http://dx.doi.org/10.1515/nzsth-2019-0018.

Full text

Abstract:

Summary The classical view of the Creator-creature relation conveys ontological asymmetry by affirming a real creature-Creator relation and a rational Creator-creature relation. But the hermeneutical implications of this view obscure the Creator-creature symmetry of biblical religion. In this article I propose a real covenant relation as a divine initiative establishing a relation within which Creator-creature intercourse is possible, actual, and real. I defend the notion of real covenant relation through a study of John 5, and I develop it theologically with reference to Reformed biblical and covenant theology. A real covenant relation preserves ontological asymmetry, vindicates religious symmetry, and affirms rather than obscures the anthropomorphic tenor of biblical revelation.

APA, Harvard, Vancouver, ISO, and other styles

22

Abramov-van Rijk, Elena. "THE ITALIAN EXPERIENCE OF THE HOLY ROMAN EMPEROR CHARLES IV: MUSICAL AND LITERARY ASPECTS." Early Music History 37 (October 2018): 1–44. http://dx.doi.org/10.1017/s0261127918000025.

Full text

Abstract:

The Italians had conflicting sentiments regarding the visit of the Holy Roman Emperor Charles IV in Italy in 1355: from the enthusiastic expectations of the impact the Emperor would have on the local political life to contemptuous scepticism and even to overt disdain. Two Italian Trecento madrigals have traditionally been considered to refer to this visit: (1) the three-voice polytextual madrigal Aquil altera/Creatura gentil/Uccel di Dio by Jacopo da Bologna, seen as related to Charles’s coronation with the Iron Crown of Lombardy in Milan; and (2) the two-voice madrigal Sovran uccello by Donato da Firenze, considered a celebratory piece for Charles’s coronation as well. This essay explores the relevant historical contexts, Milanese for Jacopo’s madrigal and Florentine for Donato’s, with a view to placing both pieces.

APA, Harvard, Vancouver, ISO, and other styles

23

Vazquez, Santiago Hernán. "La distinción entre pecado y psicopatología en la concepción de acedia deTomás de Aquino. Posibles relaciones con desarrollos de la psicología contemporánea." Revista Latinoamericana de Psicopatologia Fundamental 22, no. 2 (June 2019): 333–59. http://dx.doi.org/10.1590/1415-4714.2019v22n2p333.10.

Full text

Abstract:

El fenómeno de la acedia recibe, en la obra de Tomás de Aquino, un abordaje integral que permite comprenderla en diversos planos. Ella, en efecto, puede ser considerada desde dos puntos de vista distintos y complementarios, los cuales habilitan una “tipología” de la acedia: por un lado, ella es entendida como acto voluntario pecaminoso, y, por otro, como movimiento pasional pre-moral procedente de una doble vertiente: del ser mismo del hombre en tanto creatura caída (y en este caso podríamos hablar de una causalidad de tipo - a falta de mejor nombre - ontológica) y de los determinismos biopsicosociales. En todos los casos nos hallamos frente a estados con posibles proyecciones psicopatológicas aunque con explicaciones causales diversas que ponen en evidencia una concepción antropológica que distingue cuidadosamente el plano psíquico sensitivo del plano espiritual.

APA, Harvard, Vancouver, ISO, and other styles

24

Hayes, Andrew. "Ephrem the Syrian’s Use of Beatitudes." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 3 (December 1, 2020): 509–48. http://dx.doi.org/10.1515/zac-2020-0052.

Full text

Abstract:

Abstract The poetry of Ephrem the Syrian (ca. 306–373 C. E.) shows a marked predilection for composing beatitudes, usually in the form, “Blessed is the one who . . .” Careful study of these formulas, particularly when they predominate in certain madrāšē, shows that Ephrem uses the device deliberately and creatively to signal the creator-creature polarity, and in that context, the balancing of its tension via the transference of the creature to a medial or liminal state between God and humanity. They also signal creatures’ consequent ability to mediate between God and other creatures. Ephrem carefully limits the formula to created entities and distinguishes between the epithets and concepts brīḵā and ṭūḇānā, a subtlety that has not typically, but should be, respected in English translation, because it is integral to the dynamic they express. Ephrem’s beatitudes are often associated with personification and balance. Thus, when applied to biblical entities, they form a way in which he rhetorically brings the polarity between God and man to life in his own teaching, and seeks to dramatize the experience of closeness to God in his community’s present time. A complete reference list of Ephrem’s beatitudes in his extant madrāšē is included.

APA, Harvard, Vancouver, ISO, and other styles

25

Farina, Caterina Mongiat. "“La creatura più alta del regno vivente”: Storie di formazione e disumanità contemporanea in Acciaio di Silvia Avallone." Forum Italicum: A Journal of Italian Studies 48, no. 1 (February 26, 2014): 67–82. http://dx.doi.org/10.1177/0014585813518167.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Quintão, Éder C. "Metabolic syndrome: did the creator kill the creature?" Arquivos Brasileiros de Endocrinologia & Metabologia 55, no. 5 (June 2011): 355–56. http://dx.doi.org/10.1590/s0004-27302011000500011.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Engell, James, Paul A. Cantor, M. H. Abrams, J. R. Watson, and Inger Christensen. "Creature and Creator: Myth-Making and English Romanticism." Modern Language Review 83, no. 2 (April 1988): 414. http://dx.doi.org/10.2307/3731701.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Vorontsov, Sergey. "La definición de “hombre” y la estructura del Liber differentiarum II de Isidoro de Sevilla." Patristica et Mediævalia 41, no. 2 (November 30, 2020): 103–16. http://dx.doi.org/10.34096/petm.v41.n2.9378.

Full text

Abstract:

El presente artículo versa sobre la estructura del tratado isidoriano llamado Liber differentiarum II (Diff. II). Hasta el momento, los trabajos acerca del contenido de la obra y su distribución han explicado su estructura según consideraciones que podríamos llamar “externas”, en tanto se basan en ideas generales en relación con el género o la lógica del texto. En contraste con ello, el objetivo de este estudio es ofrecer una explicación “interna” de tal estructura, una fundada en su contenido conceptual. Nuestra hipótesis sostiene, pues, que la base para articular el texto entero es la definición de “hombre” que Isidoro desarrolla en Diff. II.13, así como su lugar en la escala de seres (Diff. II.16). En efecto, la posición especial del ser humano, que es considerado tanto por Isidoro como por sus fuentes como una creatura universal intermedia entre Dios (espíritu intelectual puro) y los seres materiales carentes de razón, es de capital importancia para la comprensión y consecuente estructuración de la obra.

APA, Harvard, Vancouver, ISO, and other styles

29

Doyle, John. "Tobias Hoffman. Creatura Intellecta: Die Ideen und Possibilien bei Duns Scotus mit Ausblick auf Franz von Mayronis, Poncius und Mastrius." Modern Schoolman 81, no. 2 (2004): 151–54. http://dx.doi.org/10.5840/schoolman200481210.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Williams, Thomas. "Creatura intellecta: Die Ideen und Possibilien bei Duns Scotus mit Ausblick auf Franz von Mayronis, Poncius und Mastrius. Tobias Hoffmann." Speculum 79, no. 1 (January 2004): 206–8. http://dx.doi.org/10.1017/s0038713400095208.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Wilson, Fred. "Creators Creating Creatures: How Is It Done?" Ultimate Reality and Meaning 34, no. 1-2 (March 2011): 153–65. http://dx.doi.org/10.3138/uram.34.1-2.153.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Vorster, J. N. "Creatures creating creators: the potential of rhetoric." Religion and Theology 1, no. 2 (1994): 117–35. http://dx.doi.org/10.1163/157430194x00123.

Full text

Abstract:

AbstractIn the current uncertainty prevailing in the social and human sciences, rhetoric has achieved epistemic status. The article proposes that a radical theory of rhetoric, following in the wake of Kenneth Burke and emphasising rhetoric as the creation and use of symbols to induce cooperation, can be of value to studies in religion.

APA, Harvard, Vancouver, ISO, and other styles

33

Santogrossi, Ansgar. "Creatura intellecta: Die Ideen und Possibilienlehre bei Duns Scotus mit Ausblick auf Franz von Mayronnes, Poncius und Mastrius by Tobias Hoffmann." Thomist: A Speculative Quarterly Review 66, no. 4 (2002): 643–47. http://dx.doi.org/10.1353/tho.2002.0044.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Robb, Fiona. "The Fourth Lateran Council's Definition of Trinitarian Orthodoxy." Journal of Ecclesiastical History 48, no. 1 (January 1997): 22–43. http://dx.doi.org/10.1017/s0022046900011969.

Full text

Abstract:

‘Between Creator and creature there can be remarked no similarity so great that a greater dissimilarity between them cannot be seen’. With these words the Fourth Lateran Council of 1215 concluded its condemnation of the doctrine of the Trinity held by Joachim of Fiore (d. 1202). The council based its assessment on Joachim's use of biblical texts as analogies for divine unity. For Joachim had, in the opinion of those who judged him, reduced the irreducible gap between God and His creatures by making God like His creatures. He had allegedly emphasised the principle of similarity at the expense of that of dissimilarity. The result was the dilution of the type of unity appropriate to the Trinity from a unity of essence to a mere unity of collection, no more binding than the spiritual unity among the faithful as expounded in many passages in the Bible, most importantly in John xvii. 22: ‘And the glory which thou has given me, I have given to them: that they may be one, as we also are one.’

APA, Harvard, Vancouver, ISO, and other styles

35

Arand, Charles P. "The Unbounded Creator and the Bounded Creatures." Lutheran Quarterly 31, no. 3 (2017): 267–87. http://dx.doi.org/10.1353/lut.2017.0053.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

O'Keeffe, Katherine O'Brien. "The text of Aldhelm's Enigma no. c in Oxford, Bodleian Library, Rawlinson C. 697 and Exeter Riddle 40." Anglo-Saxon England 14 (December 1985): 61–73. http://dx.doi.org/10.1017/s0263675100001277.

Full text

Abstract:

Exeter Riddle 40 presents two related problems as a translation of one of Aldhelm's Enigmata (no. c: ‘Creatura’): its dislocation, in an otherwise accurate translation, of six lines from their position in the Latin text; and its connection with the so-called ‘Lorica’ of Leiden, Bibliotheek der Rijksuniversiteit, Voss. lat. Q. 106, the only other surviving Old English translation of an Aldhelmian enigma. In his edition of the Exeter Riddles, Tupper addressed these problems by postulating that both Old English riddles were the work of one translator and that Exeter Riddle 40 was revised from an earlier version of Aldhelm's enigma now lost to us. Although Tupper's view has been widely accepted, it presents a number of difficulties. It is the purpose of the present article to suggest an alternate interpretation of the evidence: that Exeter Riddle 40 – a much later poem than the ‘Leiden Riddle’, a Northumbrian poem perhaps of the eighth century – was translated from a ninth-century continental manuscript with tenth-century English corrections: Oxford, Bodleian Library, Rawlinson C. 697.

APA, Harvard, Vancouver, ISO, and other styles

37

GROVER, STEPHEN. "This world, ‘Adams worlds’, and the best of all possible worlds." Religious Studies 39, no. 2 (May 13, 2003): 145–63. http://dx.doi.org/10.1017/s0034412502006327.

Full text

Abstract:

‘Adams worlds’ are possible worlds that contain no creature whose life is not worth living or whose life is overall worse than in any other possible world in which it would have existed. Creating an Adams world involves no wrongdoing or unkindness towards creatures on the part of the creator. I argue that the notion of an Adams world is of little value in theodicy. Theists are not only committed to thinking that this world was created without wrongdoing or unkindness but also must rule out the possibility that the world might have been better had God not existed. Nor is there much reason, independent of the availability of a satisfactory theodicy, for believing that the actual world is an Adams world. The need for a theodicy constructed along Leibnizian lines, incorporating the claim that this world is the best possible, is thus reinforced.

APA, Harvard, Vancouver, ISO, and other styles

38

Patterson, John. "Respecting Nature: a Maori Perspective." Worldviews: Global Religions, Culture, and Ecology 2, no. 1 (1998): 69–78. http://dx.doi.org/10.1163/156853598x00064.

Full text

Abstract:

AbstractThis paper presents a distinctively Maori version of the idea that we should respect all creatures. At the heart of this philosophy is the concept of mauri, a life force which unites all creatures and enables them to flourish. By acknowledging this sort of connectedness we accept limitations to human domination of the environment: our actions must respect or enhance the quality of natural items, not simply further human or personal interests. A philosophy of respect for mauri asks us to respect and even enhance the essence or character of each creature and of each habitat. For this we need to understand them. While respect for mauri does not prevent us from using other creatures for food and other real needs, we humans are not seen as sovereign over nature, there being no fundamental dichotomy. According to this philosophy we should seek to live in harmony with nature, not to dominate it, harming other creatures only when we really need to. I end by arguing that those who find the idea of mauri hard to accept can work instead through the more familiar idea of mana, as the mauri of a creature would not be thought to matter unless its mana were acknowledged. Further, both mauri and mana involve an acknowledgment of the unity of all things, as well as their individual importance. The mana or standing of any creature depends on that of many others. The central thread of this Maori philosophy for the environment then is that we acknowledge and care about the special character of each creature, its mana and its mauri.

APA, Harvard, Vancouver, ISO, and other styles

39

Hollander, Stanley C. "Retailers as creatures and creators of the social order." International Journal of Retail & Distribution Management 30, no. 11 (November 2002): 514–17. http://dx.doi.org/10.1108/09590550210449368.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Gómez, Cristián. "Un Dios que se comunica, invita y provoca la respuesta de la creatura: Estudio basado en los Ejercicios Espirituales de San Ignacio de Loyola." Cuadernos de Teología 2, no. 2 (December 2010): 278–93. http://dx.doi.org/10.22199/s07198175.2010.0002.00007.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Salladin, James. "Essence and fullness: Evaluating the creator–creature distinction in Jonathan Edwards." Scottish Journal of Theology 70, no. 4 (November 2017): 427–44. http://dx.doi.org/10.1017/s0036930617000382.

Full text

Abstract:

AbstractSoteriological participation in God, variously termed theosis, divinisation or deification commands widespread interest across the spectrum of Christian theology. A key difficulty is how to maintain the creator–creature distinction, while bridging it to gain intimacy. Jonathan Edwards provides a Reformed perspective on this conversation, by way of his distinction between the incommunicable divine essence and the communicable divine fullness. This article clarifies this distinction by evaluating its coherence and exploring whether it divorces God's immanent and economic life. It argues that distinguishing two forms of participation – methexis verses koinonia – clarifies coherence and shows that it does not divide God's being from act.

APA, Harvard, Vancouver, ISO, and other styles

42

D'Angelo, Biagio. "L’invenzione della Sirena: miti marini e figurazioni alate nella storia immaginaria del Mediterraneo." Revista da Anpoll 51, no. 3 (December 31, 2020): 11–19. http://dx.doi.org/10.18309/anp.v51i3.1478.

Full text

Abstract:

La sirena è uno dei miti mediterranei più proficui tanto in letteratura come nelle arti. Macro-categoria culturale che “spiegava” un’esperienza del reale, il mito della sirena si è talmente trasformato durante i secoli e le culture da parodiare o mantenere appena tenuemente il legame con il celebre episodio omerico. Magritte, ne “L’invention collective”, raffigurando una creatura che avrebbe potuto far parte della zoologia fantastica di Borges e Guerrero, presenta all’osservatore, una sirena “al rovescio”. Significativamente fuori dall’acqua, la sirena ha gambe umane, femminili e il resto del corpo di un pesce. Già Diderot, nei suoi “Pensées détachées”, aveva riferito dell’orrore provocato da una sirena rovesciata. Le sirene, ad eccezione della nomenclatura di alcuni mammiferi marini, non esistono. Tuttavia, come suggerisce Agamben parlando delle “Ninfe”, esse sono « reali », poiché rappresentano, come si evince dal titolo del quadro di Magritte, un’« invenzione collettiva », cioè un concetto costruito per dimostrare l’origine di aspetti misteriosi della realtà. L’invenzione “collettiva” del mito della sirena, come Diderot e Magritte avevano osservato, rappresenta un rovesciamento della narrazione mitologica. Nella prospettiva inaugurata da Diderot e Magritte, e attraverso esempi tratti da opere di Giraudoux, Tanizaki e D’Arrigo, intuiamo che la modernità del mito della sirena risieda nell’ambiguità e dualità della sua figura a metà.

APA, Harvard, Vancouver, ISO, and other styles

43

Miglietta, Guido M. "Donum Vitae ten years later." Medicina e Morale 47, no. 5 (October 31, 1998): 909–34. http://dx.doi.org/10.4081/mem.1998.819.

Full text

Abstract:

Un esame globale dell’istruzione vaticana Donum Vitae sul rispetto della vita umana nascente e la dignità della procreazione esige una preliminare corretta comprensione dei principi generali posti a sostegno di tutta l’argomentazione “Essi dipendono fondamentalmente da un’antropologia, ossia da una visione dell’uomo, della sua natura e dignità, della sua origine e del suo destino, la quale è a fondamento della soluzione dei vari casi trattati” (J. Ratzinger). Si possono riassumere qui di seguito: l’esser umano è creatura di Dio e la vita umana è un personale dono dall’Amore nell’amore; la persona umana è una totalità unificata; la dignità dell’atto coniugale si situa in unità di pienezza umana. Questi principi sono stati fatti oggetto di speciale attenzione da parte di tutti quegli autori che hanno sviluppato approfondite ricerche, commenti e studi sul documento. La risposta data dalla Chiesa Cattolica ha tenuto presente il futuro dell’uomo e la sua fondamentale dignità – radicata anche a livello biologico -, come pure i valori di base che stanno all’origine della genitorialità: e questo al fine di valutare la moralità di chiamare all’esistenza nuovi esseri umani mediante tecniche artificiali. Una tale valutazione consente di attualizzare gli importanti temi di bioetica affrontati nel 1987 da documento vaticano della Congregazione per la Dottrina della Fede.

APA, Harvard, Vancouver, ISO, and other styles

44

Soto, Pedro. "Dinamia de pastoral juvenil y proceso de aprendizaje académico. ¿Un posible diálogo?, Is it possible to bring together pastoral youth service with the academic learning process?" Alteridad 8, no. 1 (June 30, 2013): 23. http://dx.doi.org/10.17163/alt.v8n1.2013.02.

Full text

Abstract:

Es posible un diálogo entre la dinamia de la pastoral juvenil y el proceso de aprendizaje académico, siempre y cuando la animación de los actores adultos de la escuela, garantizan un correcto proceso de iniciación o pedagogía del umbral tanto en lo académico como en lo evangelizador, e involucran a los estudiantes en el proyecto evangelizador, en el cual han empalmado los cuatro pilares de la educación considerados en el Informe de Delors con los tres niveles de evangelización, bajo las orientaciones de la Iglesia y para que la pastoral juvenil, que es la acción organizada de la Iglesia, consiga que los jóvenes y las jóvenes, se comprometan con Jesucristo y su mensaje, y sean protagonistas de una civilización de fraternidad, para de este modo cumplir con el mandato de Jesús: "Vayan por todo el mundo y prediquen mi Evangelio a toda creatura (Mc 16,15). Cuando así marcha una escuela, es entonces, una escuela en "clave de pastoral"; que a pesar, de las dificultades encontradas desde varios puntos de vista, emplea estrategias, para insertar los gérmenes del Evangelio en los diferentes ámbitos escolares consiguiendo un resultado de alto aprendizaje académico y al mismo tiempo vivencia plena de los valores del Evangelio.

APA, Harvard, Vancouver, ISO, and other styles

45

Canlis, Julie. "Being made human: the significance of creation for Irenaeus' doctrine of participation." Scottish Journal of Theology 58, no. 4 (October 31, 2005): 434–54. http://dx.doi.org/10.1017/s0036930605001493.

Full text

Abstract:

This article examines the strong Creator–creature divide that Irenaeus held against gnostic monism as an essential building block for his doctrine of participation in God. By deepening the distinction between God and humanity, Irenaeus could then relate the two non-competitively, even allowing the creature ‘promotion into God’. By building participation into his definition of what it means to be creaturely, Irenaeus develops a dynamic anthropology of growth and grace in which the creature participates in Christ to fulfil its true humanity.

APA, Harvard, Vancouver, ISO, and other styles

46

Parish, R. "Creature sans createur: pour une anthropologie baroque dans les 'Pensees' de Pascal." French Studies 66, no. 2 (April 1, 2012): 240–41. http://dx.doi.org/10.1093/fs/kns023.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Akila CR, Dinesh Babu J, Sravan Kumar P, and Vinaya B. "A Study of Aflatoxin on Sperm Cell Quality for Elderly People." International Journal of Pharmaceutical Research and Life Sciences 6, no. 2 (September 28, 2018): 45–49. http://dx.doi.org/10.26452/ijprls.v6i2.1322.

Full text

Abstract:

Mycotoxins represent poisonous materials produced via certain types of growths. Among different mycotoxins, aflatoxins are viewed as plainly hazardous, taking into account that they are portrayed as cancer-causing for creatures and individuals. The admission of aflatoxins by means of feeds or nourishments should cause pernicious results on creatures' or people's wellbeing. Exploration on creatures has indicated that the overall casing circumstance just as a portion of the blood boundaries, particularly those of the liver may be adversely influenced with aflatoxin the executives. As to conceptive device, in spite of the fact that not remarkably examined, a few specialists bolster the helpless impacts of aflatoxins both on women or on grown-up guys. More precisely, in male, the scale and weight of the genital organs, the spermatogenesis, the number, the motility and the morphology of sperm cells just as hormones' fixations can be influenced after presentation of the creatures to aflatoxins, making barrenness inconveniences additional normal. Most examination allude to lab and significantly less to viable creatures, while least complex two investigations look for counsel from the doable issues of barrenness on men in view of aflatoxins. Since imitation is made one out of the greatest fundamental areas of creature cultivation, exceptional intrigue should be paid to supplements with the goal that the chance of the aflatoxin admission by creatures could be evacuated, the creature wellbeing extraordinarily in regards to the conceptive gadget may be covered and financial misfortunes could be enhanced.

APA, Harvard, Vancouver, ISO, and other styles

48

Wahyudin, Wahyudin. "Filosofis Ketuhanan dalam Konsep Islam Menuju ketauhidan." Ri'ayah: Jurnal Sosial dan Keagamaan 2, no. 01 (December 17, 2017): 109. http://dx.doi.org/10.32332/riayah.v2i01.966.

Full text

Abstract:

God does not require the properties and values in addition to his perfection but creatures need, hunger and depend on the form of terrain, terrain divinity and divinity to ride their Existence. The terrain is not intended space. If a creature receives Emission or God creature would be destroyed and perish. Divinity into solid closed protects Existence of creatures and save them. Existence is no closed is to protect God's creation barrier Existence by divinity is stable, true and eternal entity. Various views that want to change the core of the program (monotheism) divinity in Islam, both of which come from outside of Islam even among Islamic all in stagnation. Ness program agreed core issues, which distinguishes the way, the practice of worship, interpretation leads to divinity, giving rise to a prolonged polemics.

APA, Harvard, Vancouver, ISO, and other styles

49

Coolman, Boyd Taylor. "Pulchrum esse: The Beauty of Scripture, the Beauty of the Soul, and the Art of Exegesis in Hugh of St. Victor." Traditio 58 (2003): 175–200. http://dx.doi.org/10.1017/s0362152900003020.

Full text

Abstract:

Pondering the narrative of creation given in Genesis in his De sacramentis Christianae fidei, Hugh of St. Victor (d. 1142) raises the question of whether creation was instantaneous or required a literal six days. Hugh opts for the latter. Though instantaneous creation was of course possible, he argues that God created in six days, proceeding gradually through increasing degrees of form and beauty, so that the rational creature “might discern how great was the difference between esse and pulchrum esse,” between “being” and “beautiful being.” God's intention, Hugh declares, was that rational creatures would be “warned not to be content with having received being [esse] from the Creator,” but would strive for “beautiful being” (pulchrum esse). The primary task of the human being in Eden, therefore, was twofold: first, a discernment, an exegesis that rightly interpreted the pulchrum esse of creation to be a manifestation of divine Beauty; second, a realization of pulchrum esse within itself. In large measure, for Hugh, the ensuing Fall entailed a failure to fulfill this original exegetical and ethical calling.

APA, Harvard, Vancouver, ISO, and other styles

50

Cunningham, Stuart, and David Craig. "Creator Governance in Social Media Entertainment." Social Media + Society 5, no. 4 (October 2019): 205630511988342. http://dx.doi.org/10.1177/2056305119883428.

Full text

Abstract:

This article addresses the platformization of cultural production by offering a creator-centric account of industrial and governance issues in social media entertainment (SME). SME is our term for the emerging industry of native online cultural producers together with the platforms, intermediaries, and fan communities operating interdependently, and disruptively, alongside legacy media industries and across global media cultures. The central concern of the article is that these creators are not recognized as stakeholders in current debates both academic and policy on platform governance. The relationship between the platform behemoths and individual creators may seem grossly disproportionate, but insights from network economics suggest a more supple account of power. The interests of creators are examined in the “top-down” context of the exercise of platform governance and efforts, by platforms and the state, to improve it. Those interests are also canvassed from the “bottom up”—how creators and creator advocacy are organizing and acting collectively to improve prospects for creators in this emerging industry.

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Creatura'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles