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Journal articles on the topic 'Grèce – Histoire – Philosophie'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Obadia, Claude. "Entre histoire, philosophie et médecine : l'avènement de la rationalité scientifique en Grèce ancienne." Le Philosophoire 28, no. 1 (2007): 67. http://dx.doi.org/10.3917/phoir.028.0067.

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2

Dubois, Jérémie. "EFTHYMIOU (Loukia), La formation des francisants en Grèce : 1836-1982." Histoire de l'éducation, no. 149 (June 30, 2018): 161–63. http://dx.doi.org/10.4000/histoire-education.4074.

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3

Bruter, Annie. "KARAKATSANI (Despina). – Le Citoyen à l’école. Manuels d’éducation civique et citoyenneté dans la Grèce d’après-guerre, 1957-1989." Histoire de l'éducation, no. 89 (January 1, 2001): 193–94. http://dx.doi.org/10.4000/histoire-education.902.

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4

Donnelly, Brian. "The Inversion of Originality through Design." RACAR : Revue d'art canadienne 40, no. 2 (2016): 146–60. http://dx.doi.org/10.7202/1035402ar.

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Si la nouveauté et l’originalité sont au centre de l’autodéfinition de la modernité et des discussions sur son avant-garde critique, nous examinons l’idée de la criticalité pour voir comment, dans le graphisme, c’est au contraire la reproduction, la mimesis, et même la copie fidèle qui ont donné lieu à des pratiques et à des transformations critiques percutantes. Notre discussion d’une nouvelle criticalité (malgré la perte d’originalité) repose entre autres sur la théorie cybernétique, sur la philosophie poststructuraliste et sur des exemples tirés de la première histoire du design : l’origine

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5

Shufran, Lauren. "“Till I in hand her yet halfe trembling tooke”: Doctrines of Justification in Edmund Spenser’s Amoretti." Renaissance and Reformation 41, no. 1 (2018): 89–130. http://dx.doi.org/10.33137/rr.v41i1.29522.

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This article claims there is an underlying soteriological conceit in Spenser’s Amoretti (1595) concerning the roles that “works” and “grace” play in the beloved’s requital: roles with theological analogues in justification, the means by which people were declared righteous before God. I show how Spenser’s lover struggles with works-righteousness, and how Spenser betrays “Protestant” thought about the inadequacy of works even as his lover insists upon them. Spenser’s lover fails repeatedly in his labours until grace comes to him, unwilled, in a moment of concession. His “works” afterward become

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6

Minkema, Kenneth P. "A “Dordtian Philosophe”: Jonathan Edwards, Calvin, and Reformed Orthodoxy." Church History and Religious Culture 91, no. 1-2 (2011): 241–53. http://dx.doi.org/10.1163/187124111x557890.

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The relationship of the thought of Jonathan Edwards (1703–1758) to that of John Calvin and Reformed tradition has been frequently assumed and asserted but seldom detailed. Edwards, the “last American Puritan,” influential theologian of revival, and “Dordtian Philosophe,” worked within a generally Calvinist framework of divine sovereignty but also, within the context of the Enlightenment, experimented with that framework, pushing categories such as love, beauty, and personal affections to the epicenter of Christian life. His innovative conservatism is seen first in his espousal of idealism, as

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7

Vivanti, Corrado. "Au-Delà de la Ruse: Machiavel, Philosophe de la Liberté (note critique)." Annales. Histoire, Sciences Sociales 46, no. 5 (1991): 1107–13. http://dx.doi.org/10.3406/ahess.1991.278999.

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«La question essentielle à laquelle on se trouve confronté, lorsque l'on étudie un texte — remarquait, il y a quelque temps, Quentin Skinner —, est la suivante : qu'est-ce que l'auteur, en écrivant à l'époque où il écrivait et compte tenu du public auquel il souhaitait s'adresser, pouvait, concrètement, avoir l'intention de communiquer en énonçant ce qu'il énonçait » . En abrégé, c'est là le sens même de la recherche qui a conduit l'historien anglais à écrire son ouvrage le plus important, The Foundation of Modern Political Thought (1978), mettant en lumière les origines de la philosophie poli

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8

Rosenberg, Emily S., and Lawrence A. Clayton. "Grace: W. R. Grace & Co.: The Formative Years, 1850-1930." Journal of American History 74, no. 2 (1987): 518. http://dx.doi.org/10.2307/1900077.

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9

Christodoulou (book author), Kyriaki, and André Gendre (review author). "Ronsard et la Grèce, 1585-1985." Renaissance and Reformation 27, no. 3 (2009): 268–71. http://dx.doi.org/10.33137/rr.v27i3.11808.

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10

O’Donovan, Oliver. "The Republic of Grace." Augustinian Studies 42, no. 1 (2011): 129–31. http://dx.doi.org/10.5840/augstudies201142120.

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11

McNeil, Genna Rae, and Gilbert Ware. "William Hastie: Grace under Pressure." Journal of American History 72, no. 4 (1986): 989. http://dx.doi.org/10.2307/1908962.

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12

Teske,, Roland J. "Intrepid Lover of Perfect Grace." Augustinian Studies 40, no. 2 (2009): 315–17. http://dx.doi.org/10.5840/augstudies200940232.

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13

Ticciati, Susannah. "Augustine and Grace Ex Nihilo." Augustinian Studies 41, no. 2 (2010): 401–22. http://dx.doi.org/10.5840/augstudies201041223.

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14

Ramsland, Katherine. "Grice and Kierkegaard: Implication and Communication." Philosophy and Phenomenological Research 48, no. 2 (1987): 327. http://dx.doi.org/10.2307/2107632.

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15

Malamoud, Charles. "Les contours de la mémoire dans l’Inde brahmanique." Annales. Histoire, Sciences Sociales 57, no. 5 (2002): 1151–62. http://dx.doi.org/10.3406/ahess.2002.280099.

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Il y a un peu moins de mille ans, dans les années vingt du XIe siècle, vivait à la cour de Ghazna, en Afghanistan, dans la condition de captif, il est vrai, un homme que les historiens modernes s’accordent à considérer comme le plus grand savant de son temps: on aura reconnu Al Biruni. Mathématicien, astronome, géographe, minéralogiste, il est aussi l’auteur d’une admirable description de l’Inde, et c’est évidemment pour cet ouvrage, le seul qui me soit accessible grâce à la traduction de Edward C. Sachau, que je me réfère à lui, au moment de commencer à m’interroger sur certaines formes indie

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16

Roszak, Stanisław. "Le Véritable Mentor de Louis-Antoine Caraccioli." Revue française d'histoire du livre 141 (November 30, 2020): 55–69. http://dx.doi.org/10.47421/rfhl141_55-69.

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Louis-Antoine Caraccioli, né en 1719 et mort 1803 à Paris, était un écrivain français, auteur d’ouvrages littéraires, historiques, politiques et théologiques, et auteur d’un guide français de voyage, Le Véritable Mentor, ou l’éducation de la noblesse (1755). Il a également écrit sur l’histoire de la Pologne : Lettres à une illustre morte décédée en Pologne depuis peu de temps (1770), La Pologne telle qu’elle a été, telle qu’elle est, telle qu’elle sera (1775). En Pologne, il fut le gouverneur des enfants du prince Wacław Rzewuski, grand général et premier sénateur du royaume. Le Véritable Ment

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17

Greaves, Richard, and John von Rohr. "The Covenant of Grace in Puritan Thought." Journal of American History 74, no. 4 (1988): 1322. http://dx.doi.org/10.2307/1894426.

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18

Komline, Han-luen Kantzer. "Grace, Free Will, and the Lord’s Prayer." Augustinian Studies 45, no. 2 (2014): 247–79. http://dx.doi.org/10.5840/augstudies20141249.

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19

Bishop, Mark. "All Watched over by Machines of Silent Grace?" Philosophy & Technology 24, no. 3 (2011): 359–62. http://dx.doi.org/10.1007/s13347-011-0044-5.

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20

WILLIAMS, EMMA. "Language's Grace: Redemption and Education in J.M. Coetzee's Disgrace." Journal of Philosophy of Education 52, no. 4 (2018): 627–41. http://dx.doi.org/10.1111/1467-9752.12326.

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21

Lindenmeyer, K. "Grace Abbott and the U.S. Children's Bureau." OAH Magazine of History 15, no. 4 (2001): 62. http://dx.doi.org/10.1093/maghis/15.4.62.

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22

Wall, Joseph F., and Marquis James. "Merchant Adventurer: The Story of W. R. Grace." Journal of American History 81, no. 3 (1994): 1339. http://dx.doi.org/10.2307/2081556.

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23

Lieberman, Robbie, Arthur Zipser, and Pearl Zipser. "Fire and Grace: The Life of Rose Pastor Stokes." Journal of American History 77, no. 4 (1991): 1387. http://dx.doi.org/10.2307/2078349.

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24

SIDARUS, ADEL. "UN DÉBAT SUR L'EXISTENCE DE DIEU SOUS L'ÉGIDE PRÉTENDUE D'ALEXANDRE LE GRAND." Arabic Sciences and Philosophy 19, no. 2 (2009): 247–83. http://dx.doi.org/10.1017/s095742390999004x.

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AbstractThe philosophical debate presented in these pages (edition, translation and analysis) is extracted from a 13th-century Coptic Arabic summa ecclesiastica. The venue is alleged to have taken place in Alexandria under the aegis of its proper founder. In a gathering of five philosophers or sages (ḥakīm-s) coming from India to the Maghreb, passing of course through Greece, amongst whom was present the great Aristotle, Alexander's preceptor and the undisputed authority that summed up the debate and put an end to it. The disputation turns on the existence or not of a supreme creator and organ

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25

Martin, Randall. "The Autobiography of Grace, Lady Mildmay." Renaissance and Reformation 30, no. 1 (2009): 33–81. http://dx.doi.org/10.33137/rr.v30i1.11478.

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The following is an annotated transcription of Lady Grace Mildmay's autobiographical papers, written between 1617 and 1620. These "Memoirs" reveal the preoccupations and moral teachings of an English woman brought up in the reformed faith. They also contain a wealth of information on monetary transactions and fiscal practices involving Lady Mildmay and her husband Sir Anthony.

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26

Wagner (book editor), Marie-France, Pierre-Louis Vaillancourt (book editor), and Brenda Dunn-Lardeau (review author). "De la Grâce et des Vertus." Renaissance and Reformation 36, no. 3 (2000): 81–88. http://dx.doi.org/10.33137/rr.v36i3.8640.

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27

Basker, J. G. ""Amazing Grace": Literature as a Window on Colonial Slavery." OAH Magazine of History 17, no. 3 (2003): 28–30. http://dx.doi.org/10.1093/maghis/17.3.28.

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28

O'MEARA, T. F. "Grace as a Theological Structure in theSumma theologiaeof Thomas Aquinas." Recherches de Théologie et Philosophie Médiévales 55 (January 1, 1988): 130–53. http://dx.doi.org/10.2143/rtpm.55.0.2016336.

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29

Divita, James J., and Leslie Woodcock Tentler. "Seasons of Grace: A History of the Catholic Archdiocese of Detroit." Journal of American History 78, no. 2 (1991): 664. http://dx.doi.org/10.2307/2079583.

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30

Binfield, Clyde, George A. Rawlyk, and Mark A. Noll. "Amazing Grace: Evangelicalism in Australia, Britain, Canada, and the United States." Journal of American History 83, no. 1 (1996): 204. http://dx.doi.org/10.2307/2945525.

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31

Fuller, A. James, and Bertram Wyatt-Brown. "The Shaping of Southern Culture: Honor, Grace, and War, 1760s-1890s." Journal of American History 89, no. 1 (2002): 215. http://dx.doi.org/10.2307/2700821.

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32

Pitkin, Barbara. "Book Review: Erasmus in the Footsteps of Paul: A Pauline Theologian, written by Greta Grace Kroeker." Erasmus Studies 35, no. 1 (2015): 106–8. http://dx.doi.org/10.1163/18749275-03501008.

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33

Toghill, P. J. "Dr W G Grace: Cricketer and General Practitioner." Journal of Medical Biography 1, no. 3 (1993): 155–59. http://dx.doi.org/10.1177/096777209300100305.

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During the winters of the last quarter of the nineteenth century, Dr W G Grace - undeniably the most famous cricketer in the world (Figure 1) - went about his business in Bristol as a family doctor in one of the city's poorer areas. Though instantly recognizable by the Victorian public, his professional activities were unhindered by the press, by his cricketing admirers or by his sporting colleagues. Such a situation is now scarcely credible when lesser sporting heroes are pursued and harassed by the ubiquitous press and media, eager for trivia, tittle-tattle, and salacious gossip. Nevertheles

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34

Hall, Michael G., and Michael J. Crawford. "Seasons of Grace: Colonial New England's Revival Tradition in Its British Context." Journal of American History 79, no. 1 (1992): 239. http://dx.doi.org/10.2307/2078496.

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35

Weigand, Kate, and Janet Lee. "Comrades and Partners: The Shared Lives of Grace Hutchins and Anna Rochester." Journal of American History 89, no. 1 (2002): 271. http://dx.doi.org/10.2307/2700884.

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36

Wciórka, Wojciech. "Necessity and Future-Dependence: ‘Ockhamist’ Accounts of Abraham’s Faith at Paris around 1200." Vivarium 56, no. 1-2 (2018): 1–46. http://dx.doi.org/10.1163/15685349-12341354.

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Abstract This article aims to show that the so-called ‘Ockhamist’ solution to the determinist challenge was a commonplace among Parisian scholastics around 1200. On the ‘Ockhamist’ view, some propositions about the past do not fall under the necessity of the past, since their truth-value depends on the future. The paper focuses on two puzzles involving Abraham’s belief in the future Incarnation. The author discusses the ‘Ockhamist’ strategies adopted by theologians of the period, including Simon of Tournai, Peter of Poitiers, Praepositinus of Cremona, Stephen Langton, Geoffrey of Poitiers, and

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37

Mack, Peter. "Erasmus’ Paraphrases on the New Testament and the Presentation of Christ’s Teaching." Erasmus Studies 39, no. 1 (2019): 5–21. http://dx.doi.org/10.1163/18749275-03901001.

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Abstract Erasmus wrote his Paraphrases on the New Testament (1517–1524) at the climactic point of his literary career, just after his new edition of the New Testament, the humanistic edition of the Adagia and his edition of the works of St Jerome. This lecture asks why Erasmus gave so much time to paraphrase at such a key moment, what he hoped his paraphrase would give to early sixteenth-century Christians, and how his paraphrase clarifies, dramatizes and adds to the Biblical text. It analyses quotations from the paraphrases on Romans and the Gospel of Mark, relating to his historicization of

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38

Holtzen, Thomas L. "The Therapeutic Nature of Grace in St. Augustine’s De Gratia et Libero Arbitrio." Augustinian Studies 31, no. 1 (2000): 93–115. http://dx.doi.org/10.5840/augstudies20003116.

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39

Colberg, Shawn. "Human Action and the Possibility of Reward: Cajetan on Grace, Justification, and Merit." Zeitschrift für Neuere Theologiegeschichte (Journal for the History of Modern Theology) 17, no. 1 (2010): 1–33. http://dx.doi.org/10.1515/znth.2010.001.

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40

Miller (book author), Nichole E., and Mark Fortier (review author). "Violence and Grace: Exceptional Life between Shakespeare and Modernity." Renaissance and Reformation 39, no. 3 (2017): 196–97. http://dx.doi.org/10.33137/rr.v39i3.27739.

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41

Northway, Kara J. "Ioppolo, Grace, project dir. Henslowe-Alleyn Digitisation Project. Other." Renaissance and Reformation 43, no. 3 (2020): 233–39. http://dx.doi.org/10.33137/rr.v43i3.35308.

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42

Jary, Sheena. "Shakespeare, William. A Midsummer Night’s Dream. Ed. Grace Ioppolo." Renaissance and Reformation 42, no. 1 (2019): 414. http://dx.doi.org/10.7202/1064555ar.

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43

Fragonard (book author), Marie-Madeleine, and Agnès Conacher (review author). "Variations sur la grâce et l’impuissance de la parole." Renaissance and Reformation 35, no. 2 (2013): 157–60. http://dx.doi.org/10.33137/rr.v35i2.19380.

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44

Hart, Jonathan Locke. "Mac Carthy, Ita. The Grace of the Italian Renaissance." Renaissance and Reformation 44, no. 1 (2021): 271–73. http://dx.doi.org/10.33137/rr.v44i1.37090.

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45

FRIERSON, PATRICK. "Corruption, Non-ideal Theory, and Grace: A Response to Kant and the Ethics of Humility." Philosophy and Phenomenological Research 75, no. 3 (2007): 624–31. http://dx.doi.org/10.1111/j.1933-1592.2007.00097.x.

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46

Krylow, Joseph. "Free to Say No? Free Will and Augustine’s Evolving Doctrines of Grace and Election." Augustinian Studies 46, no. 2 (2015): 273–75. http://dx.doi.org/10.5840/augstudies201546224.

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47

Weiss, Eric. "Biographies[Obituary of Rear Admiral Grace Brewster Murray Hopper]." IEEE Annals of the History of Computing 14, no. 2 (1992): 56–59. http://dx.doi.org/10.1109/mahc.1992.4460717.

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48

Christodoulou (book editor), Kyriaki, and Michel Bideaux (review author). "Montaigne et la Grèce. Actes du colloque de Calamata et de Messène (23-26 septembre 1988)." Renaissance and Reformation 29, no. 2 (2009): 79–82. http://dx.doi.org/10.33137/rr.v29i2.11416.

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49

BOOTH, JOAN. "AMAZING GRACE: READING BETWEEN THE LINES IN PROPERTIUS 1.13.29–32." Classical Quarterly 56, no. 2 (2006): 528–37. http://dx.doi.org/10.1017/s0009838806000516.

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50

Kirby, W. J. Torrance. "The Neoplatonic Logic of Richard Hooker's Generic Division of Law." Renaissance and Reformation 34, no. 4 (1998): 49–67. http://dx.doi.org/10.33137/rr.v34i4.10801.

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Richard Hooker's theology of Law is rooted in a twofold argument: the systematic appropriation of the neoplatonic structure of argument and an appeal to protestant conceptions of Nature and Grace. This paper offers a close reading of Hooker's Of the Lawes of Ecclesiasticall Politie in an attempt to understand the articulation between Natural and Eternal Laws.

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