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Journal articles on the topic 'Fidelity of the righteous'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Samuel Logan, James. "The Ground of Covenant Community and the Righteous Scandal of Christian Love for the World." Theology Today 75, no. 4 (2019): 434–46. http://dx.doi.org/10.1177/0040573618810370.

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The Ground of Covenant Community lies in the Righteous Scandal of Christian Love for the World. And Jesus is the Most Supreme Scandal to which Christians owe their devotion, that is, their active faith and fidelity in the form of a rugged and sublime love for “the least of these” in temporal life and history.

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2

Guzun, Mădălina. "Aletheia : la vérité des traductions philosophiques en tant que traduction de la vérité. À la rencontre de Martin Heidegger, Paul Ricœur et Antoine Berman." Labyrinth 21, no. 2 (2020): 39. http://dx.doi.org/10.25180/lj.v21i2.192.

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Aletheia: The Truth of Philosophical Translation as a Translation of Thruth.An Encounter of Martin Heidegger, Paul Ricœur and Antoine BermanThe article analyzes the specificity of philosophical translations insofar as they generate a new meaning and present themselves as originals that must be retranslated. This goes against Ricœur’s conception of translation as a creation of comparable terms. We will show that philosophical translation consists in the creation of an incomparable term, which cannot be measured in terms of equivalence, adequacy or fidelity. All these terms correspond to a notio

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3

Tokarska-Bakir, Joanna. "The Unrighteous Righteous and the Righteous Unrighteous." Dapim: Studies on the Holocaust 24, no. 1 (2010): 11–63. http://dx.doi.org/10.1080/23256249.2010.10744397.

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4

Fosl, Peter S. "Righteous blasphemy." Philosophers' Magazine, no. 35 (2006): 70–77. http://dx.doi.org/10.5840/tpm20063552.

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5

Rui, Taniele. "Righteous dopefiend." Tempo Social 23, no. 1 (2011): 305–17. http://dx.doi.org/10.1590/s0103-20702011000100016.

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6

Large, Ron. "Righteous Resistance." Journal for Peace and Justice Studies 16, no. 2 (2006): 42–58. http://dx.doi.org/10.5840/peacejustice200616215.

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7

Gensburger, Sarah. "The Righteous." Témoigner. Entre histoire et mémoire, no. 118 (October 1, 2014): 191–92. http://dx.doi.org/10.4000/temoigner.1270.

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8

Bates, Jane. "Righteous anger." Nursing Standard 21, no. 7 (2006): 28. http://dx.doi.org/10.7748/ns.21.7.28.s28.

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9

Trencher, Susan R. "Righteous Anthropology." Society in Transition 29, no. 3-4 (1998): 118–29. http://dx.doi.org/10.1080/10289852.1998.10520153.

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10

Muravchik, Joshua. "Righteous Wrong." Foreign Affairs 78, no. 2 (1999): 167. http://dx.doi.org/10.2307/20049269.

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11

Krajewski, Bruce. "Righteous Deception." Advances in the History of Rhetoric 19, no. 3 (2016): 348–51. http://dx.doi.org/10.1080/15362426.2016.1234151.

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12

Hassanally, Khalil. "Books: Righteous Dopefiend." British Journal of General Practice 68, no. 667 (2018): 88.1–88. http://dx.doi.org/10.3399/bjgp18x694733.

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13

Knight, G. A. F. "Is ‘Righteous’ Right?" Scottish Journal of Theology 41, no. 1 (1988): 1–10. http://dx.doi.org/10.1017/s0036930600031240.

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The root ts-d-q found in the Old Testament has always presented its interpreters with a challenge. It is the root from which modern versions usually offer us the word ‘righteous’. Actually two problems arise over it, for from this root we have both a verb and a noun. So we must discover in the case of the noun, what the feminine form tsedaqah actually means and how it differs from its masculine counterpart, tsedeq, if at all; and, in the case of the verb, what tsedeq means in the Qal as well as in the Hiphil, as hitsdiq.

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14

HICK, DARREN HUDSON, and CRAIG DERKSEN. "Righteous Art Anger." Journal of Aesthetics and Art Criticism 70, no. 4 (2012): 373–82. http://dx.doi.org/10.1111/j.1540-6245.2012.01529.x.

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15

Tomolillo, Bob. "Print as Righteous Image." International Journal of Arts Theory and History 13, no. 3 (2018): 45–52. http://dx.doi.org/10.18848/2326-9952/cgp/v13i03/45-52.

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16

Farrell, Chad R. "Book Review: Righteous Dopefiend." City & Community 10, no. 4 (2011): 439–41. http://dx.doi.org/10.1111/j.1540-6040.2011.01379.x.

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17

Heyman, Steven R. "The Self-Righteous Patient." Psychotherapy Patient 7, no. 3-4 (1991): 83–94. http://dx.doi.org/10.1300/j358v07n03_09.

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18

Swanson, Lee A., and Vincent Bruni-Bossio. "A Righteous Undocumented Economy." Journal of Business Ethics 160, no. 1 (2018): 225–37. http://dx.doi.org/10.1007/s10551-018-3878-2.

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19

Turner, Geoffrey. "The Righteousness of God in Psalms and Romans." Scottish Journal of Theology 63, no. 3 (2010): 285–301. http://dx.doi.org/10.1017/s0036930610000372.

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AbstractPaul quoted extensively from scripture, especially in Romans. Many of these citations are from the Psalms, using the Septuagint. Paul could have found all his vocabulary and concepts for ‘justification by faith’ in the Psalms. The Psalms contain a doctrine of ‘righteousness through faithfulness’: God is righteous by forming a covenant with Israel, and proves his righteousness by remaining faithful to that covenant despite Israel's failings. He will remain faithful to the end by vindicating his righteous ones when they are oppressed by the ungodly. Israelites are righteous by having bee

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20

Harris, Rebecca L. "Torah and Transformation: The Centrality of the Torah in the Eschatology of 2 Baruch." Journal of Ancient Judaism 10, no. 1 (2019): 99–114. http://dx.doi.org/10.30965/21967954-01001006.

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Light imagery features prominently in 2 Baruch in descriptions of the Torah and righteous individuals. While the Torah is pictured as a lamp that Moses lit and a light that illuminates the way of life, the righteous in 2 Baruch are those who possess the quality of splendor, a feature which falls under the light category and bears resemblance to descriptions of Torah in the text. It is this feature, splendor, which separates the righteous from the wicked and qualifies them to participate in the new age. Scholars of 2 Baruch have wondered about the quality of splendor and how righteous individua

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21

Kľusková, Mykhaylyna. "Człowiek sprawiedliwy a człowiek bezbożny w świetle Ps 37." Biblical Annals 9, no. 1 (2019): 5–34. http://dx.doi.org/10.31743/biban.3243.

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Psalm 37 is one of the most typical wisdom texts in the Book of Psalms. In comparison to other psalms it contains a high number of information on the righteous and the wicked person. The paper aims to present and analyse in detail all contexts in which mentions of the righteous and the wicked appear in order to answer the question what function these information have. The paper is divided into five parts. In the first one is given a short introduction into psalm’s genre and its main topic. The second one reflects all mentions of the righteous and the wicked in Ps 37, such containing the key te

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22

Rocca, Alessandro. "Gariwo, il giardino a crescita illimitata." TERRITORIO, no. 63 (December 2012): 143–50. http://dx.doi.org/10.3280/tr2012-063027.

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Gariwo (the Garden of the Righteous in the World) is the place to commemorate people who opposed the violence of wars and persecution based on ethnic and religious differences. Starting with the memory of the Shoah, Gariwo extends its recognition of the ‘righteous' to the heroes of today. How do you design the Garden of the Righteous? Art, landscape and architecture are the areas in which to choose examples to organise the new Garden on Monte Stella, in Milan. The issues of design are neverending: the impossibility of finishing the list of the righteous; the figure, which image can interpret g

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23

Pavel, Korchagin. "“Righteous” toponyms: Ambor and Pyanteg." Bulletin of PNRPU. Culture. History. Philosophy. Law, no. 1 (2018): 120–31. http://dx.doi.org/10.15593/perm.kipf/2018.1.13.

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24

Haska, Agnieszka. "The Righteous are among us." Zagłada Żydów. Studia i Materiały, Holocaust Studies and Materials (December 6, 2017): 589–95. http://dx.doi.org/10.32927/zzsim.748.

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25

Kowalska-Leder, Justyna. "The Omnipresence of the Righteous." Zagłada Żydów. Studia i Materiały, Holocaust Studies and Materials (December 6, 2017): 596–606. http://dx.doi.org/10.32927/zzsim.751.

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26

Xiaorong, Gu. "Illegal Detention with "Righteous Motive"." Chinese Law & Government 21, no. 3 (1988): 34–42. http://dx.doi.org/10.2753/clg0009-4609210334.

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27

Dunn, James. "Pistis and the Righteous One." Journal for the Study of Judaism 40, no. 3 (2009): 400–402. http://dx.doi.org/10.1163/157006309x443701.

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28

Joycelyn Moody. "Obscene Questions and Righteous Hysteria." Legacy 33, no. 1 (2016): 1. http://dx.doi.org/10.5250/legacy.33.1.0001.

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29

Tudor-Craig, Pamela. "A Raiser of Righteous Disturbance." Antiquaries Journal 74 (March 1994): 312–13. http://dx.doi.org/10.1017/s0003581500024483.

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30

Bodei, Remo. "Democracy, Hatred, and Righteous Wrath." Paragrana 20, no. 2 (2011): 216–25. http://dx.doi.org/10.1524/para.2011.0046.

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31

Schlesinger, Lynn. "Memories of a Righteous Man." Journal of Disability Policy Studies 6, no. 2 (1995): 55–60. http://dx.doi.org/10.1177/104420739500600204.

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32

Iukina, I. I. "THE RIGHTEOUS MARTHA AND MARY." Adam & Eve. Gender History Review, no. 27 (2019): 149–81. http://dx.doi.org/10.32608/2307-8383-2019-27-149-181.

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33

Malešević, Siniša. "Civil wars and righteous violence." Journal of Political Power 9, no. 2 (2016): 309–17. http://dx.doi.org/10.1080/2158379x.2016.1191650.

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34

Tirnauer, Lawrence. "Self-Righteous Processes in Psychotherapy." Psychotherapy Patient 7, no. 3-4 (1991): 57–69. http://dx.doi.org/10.1300/j358v07n03_06.

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35

Jenkins, Paul. "Tainted Mammon and Righteous Cause." International Bulletin of Missionary Research 31, no. 4 (2007): 194–95. http://dx.doi.org/10.1177/239693930703100407.

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36

Kekova, Svetlana Vasilyevna, and Ruslan Ravilovich Izmailov. "«Righteous Word» of Boris Shergin." Izvestiya of Saratov University. New Series. Series: Philology. Journalism 14, no. 2 (2014): 97–101. http://dx.doi.org/10.18500/1817-7115-2014-14-2-97-101.

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37

Żukowski, Tomasz. "Fantazmat "Sprawiedliwych" i film "W ciemności" Agnieszki Holland." Studia Litteraria et Historica, no. 1 (December 31, 2012): 1–10. http://dx.doi.org/10.11649/slh.2012.005.

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Phantasm of the Righteous and Agnieszka Holland’s film "In Darkness"The text analyses Agnieszka Holland’s film In Darkness against the background of the Polish discourse on the Righteous. The devices of this discourse are reconstructed on the basis of two documentary films: The Righteous by Ryszard Gontarz and Janusz Kidawa (1968) and The Story of the Kowalski by Arkadiusz Gołębiowski and Maciej Pawlicki (2009). The basic devices distinguished in the narrative of the Righteous are the following: 1. a symmetry between the Jewish and Polish suffering 2. lack of Jews’ gratefulness and solidarity

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38

Wang, Li, Jinchuan Hou, and Kan He. "Fidelity, sub-fidelity, super-fidelity and their preservers." International Journal of Quantum Information 13, no. 03 (2015): 1550027. http://dx.doi.org/10.1142/s0219749915500276.

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Sub- and super-fidelity describe respectively the lower and super bound of fidelity of quantum states. In this paper, we obtain several properties of sub- and super-fidelity for both finite- and infinite-dimensional quantum systems. Furthermore, let H be a separable complex Hilbert space and ϕ : 𝒮(H) → 𝒮(H) a map, where 𝒮(H) denotes the convex set of all states on H. We show that, if dim H < ∞, or, if dim H = ∞ and ϕ is surjective, then the following statements are equivalent: (1) ϕ preserves the super-fidelity; (2) ϕ preserves the fidelity; (3) ϕ preserves the sub-fidelity; (4) there exist

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39

Vaisey, Stephen. "The Righteous Mind - About Jonathan Haidt The Righteous Mind (New York/Toronto, Pantheon Books, 2012)." European Journal of Sociology 53, no. 3 (2012): 448–51. http://dx.doi.org/10.1017/s0003975612000422.

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40

Grindheim, Sigurd. "Ignorance Is Bliss: Attitudinal Aspects of the Judgment according to Works in Matthew 25:31-46." Novum Testamentum 50, no. 4 (2008): 313–31. http://dx.doi.org/10.1163/156853608x297695.

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AbstractThis paper argues that the righteous in Matt 25:31-46 stand out not only by their works of mercy, but also by their attitudes. Comparable descriptions of judgment emphasize the self-confidence of the righteous, based on their own knowledge of their good deeds. In contrast, those acquitted in Matt 25:31-46 are characterized by their ignorance of their own righteousness and their overall inability to help themselves. The passage therefore serves as a fitting conclusion to the teaching on discipleship in the Gospel of Matthew, contrasting the true disciples with the hypocrites (cf. 7:21-2

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41

Chartier, Gaëlle. "Righteous Dopefiend, P. Bourgois, J. Schonberg." Sociologie du travail 57, no. 1 (2015): 141–42. http://dx.doi.org/10.4000/sdt.1867.

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42

SHIM, In-ja. "The Righteous Law Movement of Jiun." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 2 (2000): 887–89. http://dx.doi.org/10.4259/ibk.48.887.

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43

O’Hara, Alexis. "The Righteous Clamour of Cabaret Tollé." Canadian Theatre Review 166 (April 2016): 40–46. http://dx.doi.org/10.3138/ctr.166.007.

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44

Bernauer, James. "Introduction: Jesuit Righteous among the Nations." Journal of Jesuit Studies 5, no. 2 (2018): 193–98. http://dx.doi.org/10.1163/22141332-00502001.

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45

PALDIEL, MORDECAI. "THE ALTRUISM OF THE RIGHTEOUS GENTILES." Holocaust and Genocide Studies 3, no. 2 (1988): 187–96. http://dx.doi.org/10.1093/hgs/3.2.187.

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46

Henry, Patrick. "Madeleine Dreyfus, Jewish Activity, Righteous Jews." Logos: A Journal of Catholic Thought and Culture 7, no. 1 (2004): 134–46. http://dx.doi.org/10.1353/log.2004.0005.

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47

Mialet, Hélène. "The ‘Righteous Wrath’ of Pierre Bourdieu." Social Studies of Science 33, no. 4 (2003): 613–21. http://dx.doi.org/10.1177/0306312703334006.

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48

Bodenheimer, Thomas. "The HMO Backlash — Righteous or Reactionary?" New England Journal of Medicine 335, no. 21 (1996): 1601–4. http://dx.doi.org/10.1056/nejm199611213352112.

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49

Wang, Daisy, Yue Xi, and Weichu Xu. "THE RIGHTEOUS FAIRNESS IN WAITING LINES." Journal of Academy of Business and Economics 16, no. 3 (2016): 21–26. http://dx.doi.org/10.18374/jabe-16-3.3.

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50

Yakimova, O. S. "Righteous isometries of weakly symmetric spaces." Sbornik: Mathematics 193, no. 1 (2002): 143–56. http://dx.doi.org/10.1070/sm2002v193n01abeh000624.

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