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Journal articles on the topic 'Hic et nunc'
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1
Chazaud, J. "Hic et nunc." L'Évolution Psychiatrique 65, no. 2 (April 2000): 395–407. http://dx.doi.org/10.1016/s0014-3855(00)80014-6.
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Andrieu, B. "Hic et nunc." L'Évolution Psychiatrique 65, no. 2 (April 2000): 409–20. http://dx.doi.org/10.1016/s0014-3855(00)80015-8.
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Izcovich, L. "Hic et nunc." L'Évolution Psychiatrique 66, no. 1 (January 2001): 122–32. http://dx.doi.org/10.1016/s0014-3855(01)90011-8.
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Birmes, P., and L. Schmitt. "Hic et nunc." L'Évolution Psychiatrique 64, no. 2 (April 1999): 399–409. http://dx.doi.org/10.1016/s0014-3855(99)80078-4.
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Gaudriault, P. "Hic et nunc." L'Évolution Psychiatrique 64, no. 2 (April 1999): 425–31. http://dx.doi.org/10.1016/s0014-3855(99)80080-2.
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Cournut, Jean. "Névrose : Quid, hic et nunc ?" Revue française de psychanalyse 67, no. 4 (2003): 1263. http://dx.doi.org/10.3917/rfp.674.1263.
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Mackenzie, Ian. "And finally... ‘Hic Et Nunc’." Expository Times 116, no. 6 (March 2005): 216. http://dx.doi.org/10.1177/0014524605052071.
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Loncar, Goran, Jochen Springer, Markus Anker, Wolfram Doehner, and Mitja Lainscak. "Cardiac cachexia: hic et nunc." Journal of Cachexia, Sarcopenia and Muscle 7, no. 3 (June 2016): 246–60. http://dx.doi.org/10.1002/jcsm.12118.
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Loncar, Goran, Jochen Springer, Markus Anker, Wolfram Doehner, and Mitja Lainscak. "Cardiac cachexia: hic et nunc." International Journal of Cardiology 201 (December 2015): e1-e12. http://dx.doi.org/10.1016/j.ijcard.2015.10.115.
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Cvetinovic, Natasa, Andjelka M. Isakovic, Mitja Lainscak, Hans-Durk Dungen, Natasa Markovic Nikolic, and Goran Loncar. "Procalcitonin in heart failure: hic et nunc." Biomarkers in Medicine 11, no. 10 (October 2017): 893–903. http://dx.doi.org/10.2217/bmm-2017-0160.
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Campi, Edith. "« Hic et nunc » Réflexions sur l'idée de tradition." L'Homme 25, no. 95 (1985): 141–56. http://dx.doi.org/10.3406/hom.1985.368594.
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Auzias, M. "Hic et nunc En hommage à René Diatkine." L'Évolution Psychiatrique 64, no. 2 (April 1999): 411–23. http://dx.doi.org/10.1016/s0014-3855(99)80079-6.
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Захаров, Є. "Захист прав людини в Інтернеті: Hic et nunc." Свобода висловлювань і приватність, no. 3 (2010): 17–19.
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Захаров, Є. "Захист прав людини в Інтернеті: Hic et nunc." Свобода висловлювань і приватність, no. 3 (2010): 17–19.
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Захаров, Є. "Захист прав людини в Інтернеті: Hic et nunc." Свобода висловлювань і приватність, no. 3 (2010): 17–19.
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Sztafrowski, Edward. "Przepisy kanoniczne dotyczące przechowywania Eucharystii." Prawo Kanoniczne 31, no. 1-2 (June 5, 1988): 31–41. http://dx.doi.org/10.21697/pk.1988.31.1-2.03.
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Mense Iunio 1987 a. Congressus E ucharisticus Nationalis in Polonia — praesente Papa Joanne Paulo — celebrabitur. Hac de de causa in Facultate luris Canonici Academiae Theologiae Catholicae Varsoviae Canonistae Poloniae congregati sunt. Hoc in symposione nonnulae quaestiones ad Mysterium Ss. mae Eucharistiae pertinentes consideratae sunt. Inter alias etiam praelectio De custodia Ss. mae Eucharistiae in iure canonico habita est. Nunc autem uti articulus in hoc periodico inseritur. Auctor nunc vigentes normae canonicae hac in materia praesetare sibi porposuit. Cum autem , ut normae istae bene intelligi et interpretari possint, in luce principiorum theologicorum considerandae sunt, etiam doctrinae Concilii Vaticani II circa mystarium Eucharisticum breviter hic praesentatur. Eadem de causa nonnullae normae liturgicae proponuntur. In principio aspectus historicus illustratur.
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Maria, Salvatore Di. "The Dramatic hic et nunc in the Tragedy of Renaissance Italy." Italica 72, no. 3 (1995): 275. http://dx.doi.org/10.2307/479719.
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Daniel, Clara. "Hic et nunc: Amy Richlin's Iran Man and the ethics of translating Plautus." Theatralia, no. 2 (2020): 143–62. http://dx.doi.org/10.5817/ty2020-2-8.
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Helzle, Martin. "Εἰρωνεία in Horace's Odes 1.5 and 3.26." Antichthon 28 (1994): 52–57. http://dx.doi.org/10.1017/s006647740000085x.
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It is well known that Carmina 1.5 and 3.26 resemble each other; both are in fifth position from either end of the collection, each ends by mentioning Venus and both include a dedication of items on a temple wall, with the word paries only appearing in these two instances in Horace’s Odes (1.5.14, 3.26.4): Quis multa gracilis te puer in rosaperfusus liquidis urget odoribusgrato, Pyrrha, sub antro?cui flavam religas comamsimplex munditiis? heu quotiens fidem 5mutatosque deos flebit et asperanigris aequora ventisemirabitur insolens,qui nunc te fruitur credulus aurea,qui semper vacuam, semper amabilem 10sperat, nescius auraefallacis. miseri, quibusintemptata nites: me tabula sacervotiva paries indicat uvidasuspendisse potenti 15vestimenta maris deae.Vixi puellis nuper idoneuset militavi non sine gloria:nunc arma defunctumque bellobarbiton hic paries habebit,laevum marinae qui Veneris latus 5custodit: hic, hic ponite lucidafunalia et vectis et arcusoppositis foribus minacis.o quae beatam diva tenes Cyprum etMemphin carentem Sithonia nive, 10regina, sublimi flagellotange Chloen semel arrogantem.
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Borwicz, Michał, and Monika Polit. "Michał Borwicz, Apokryf pod tytułem Josl Rakower mówi do Boga." Zagłada Żydów. Studia i Materiały, no. 3 (December 1, 2007): 287–94. http://dx.doi.org/10.32927/zzsim.236.
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Michał Borwicz's text published in 1955 in “Almanach”, a Yiddish periodical, is the first serious historical and literary analysis, which proves that Josl Rakower Addresses God supposedly an authentic voice from the burning Warsaw ghetto, is apocryphal. It is also the first important, voice in a discussion regarding the need to clearly separate the hic et nunc Holocaust testimonies from literary texts on the Holocaust (written ex post).
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Rabatel, Alain. "De l’influence de la présence itérative sur l’accroissement de la profondeur de perspective. Un retour critique sur l’omniscience narratoriale et sur la restriction de champ du personnage." Hors dossier 28, no. 2 (April 12, 2005): 93–104. http://dx.doi.org/10.7202/030597ar.
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L’analyse linguistique de la fréquence itérative (vs singulative) entraîne l’augmentation de la perspective du point de vue du personnage, ou une limitation de la perspective du point de vue du narrateur. La perception linguistique ne se limite pas à une saisie perceptuelle hic et nunc: avec l’itératif, des temporalités diverses sont compactées, favorisant une augmentation du savoir de l’énonciateur, ce qui complexifie l’analyse des sources évidentielles (origine du savoir) dans les récits, relativisant les approches ontologiques de l’omniscience narratoriale et de la restriction de champ actorielle.
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Goffart, Laurent, and Jerome Fleuriet. "Hic-Et-Nunc (Here-and-Now) Encoding of a Moving Target for its Saccadic Foveation." i-Perception 3, no. 9 (October 2012): 741. http://dx.doi.org/10.1068/if741.
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Sztafrowski, Edward. "Ustawodawstwo Jana Pawła II." Prawo Kanoniczne 32, no. 1-2 (June 5, 1989): 7–25. http://dx.doi.org/10.21697/pk.1989.32.1-2.01.
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Activitas legislativa Papae Nostri iam antea in campo legis particularis bene nota est. Ipse enim, uti pastor Ecclesiae Cracoviensis, synodum dioecesanam, et, uti Metropolita Cracoviensis, concilium provinciale, celebravit. Nunc, decenio Summi Pontificatus Eius celebrantes, omnes actus legislativos ab Ipso vel ab dicasteriis Curiae Romanae in memoniam revocare volumus, sed hic praeter Codicem Iuris Canonici. Isti actus multi et praeclari sunt. Hoc in articulo hoc modo positi sunt: I. De Populo Dei. 1. De christifidelibus. 2. De Ecclesiae constitutione hierarchica. 3. De institutis vitae consecratae. II. De Ecclesiae munere docendi. III. De Ecclesiae munere sanctificationis. IV. De processibus
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Caruana, Francesca. "Le point : un argument en faveur de l’iconicité sémiotique." Recherches sémiotiques 33, no. 1-2-3 (February 22, 2016): 205–19. http://dx.doi.org/10.7202/1035292ar.
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La sémiotique de Peirce présente le signe sous une forme pragmatiste et non formelle c’est–à-dire dans sa dimension réaliste. Quel que soit le domaine, aucun élément ne peut faire signe sans la spécificité d’un contexte duquel il émerge, si bien qu’il n’y a pas de signe en soi, et dans cet ordre d’idée, l’imbrication des champs de référence du signe rend complexe son interprétation. Les significations multiples d’un signe n’ont de validité qu’en tant qu’elles sont l’objet d’expérience hic et nunc, et que la variabilité du signe n’en représente qu’une interprétation possible. Le point, élément fondamental de représentation scientifique, littéraire ou artistique est considéré ici comme objet-même de l’iconicité.
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Eröss, Gábor. "Habitus jenseits von Struktur und Determinismus: Einschulung und Emotion." Paragrana 18, no. 2 (February 2010): 112–20. http://dx.doi.org/10.1524/para.2009.0029.
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ZusammenfassungDer jeweilige Habitus der Eltern ist, auf der lokalen Ebene, im lokalen Kontext (Stadt/Gemeinde/Bezirk/Kiez), ein hic et nunc-Resultat der gegenseitigen Sinngebungen und Interaktionen. Der Habitus – als anthropologisches Konzept – ist kein Mittel der unaufhaltbaren Reproduktion, sondern eine Prädisposition für lokal produzierte und sinnstiftende Emotionen.Das Ritual der Einschulung beginnt – angesichts der freien Schulwahl – mit einem willentlichen Akt, schlägt dann in einen unwillkürlichen“ Erfahrungshorizont um (man wählt nicht, man wird ausgewählt oder ausgeschlossen, auf jeden Fall: kategorisiert) und führt – ganz auf der Ebene der körperlichen Wahrnehmung – entweder zu Leiden (das Scheitern der freien“ Schulwahl) oder zum Befreiungserlebnis (das Versprechen der sozialen Aufwärtsmobilität).
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Sobarzo Morales, Mario. "La inflexión de la voluntad: Kant – Arendt." Hermenéutica Intercultural, no. 18-19 (March 24, 2014): 72. http://dx.doi.org/10.29344/07196504.18-19.555.
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Resumen:En el presente artículo, a partir de la tematización del problema de lavoluntad y sus implicancias en la determinación del juicio moral, se sitúaa Kant como un autor privilegiado para pensar la política. Esto, pues según Hannah Arendt, Kant fue el único entre los grandes pensadores que no tuvo inclinación a obnubilarse teórica ni prácticamente con latiranía.El título de esta ponencia y su epígrafe hacen alusión al problemade la voluntad y su manifestación en la temporalidad humana: el aquíy ahora latino “hic et nunc”. A partir de esta temática se despliega unatriple inflexión de la voluntad que termina en el rechazo kantiano de la política entendida como ejercicio de la prudencia, reemplazándola porun imperativo de la voluntad autodeterminada racionalmente. Este concepto llegaría a ser central en las futuras corrientes filosófico-políticas quesustentan su accionar en la deliberación y la racionalidad comunicativa.Palabras clave: Filosofía política – voluntad – autoritarismo – imperativos kantianos – juicio.Abstract:This article, from its transformation into a subject matter, the problem of will and its consequences in the determination of moral judgment sets Kant as a privileged author in politics thinking. This is due to, according Hannah Arendt, Kant was the only one among the great thinkers that had no intention to feel dazzle, neither theoretically nor practically, with tyranny. The title of this paper and its epigraph refer to the problem of will and its expression in human temporality: the latin here and now “hic et nunc”. From this subject is figured out a triple inflection of will that ends at Kantian rejection to politics, understood as the exercise of prudence; replacing it by a rational self-determined will imperative. This concept would be essential in future philosophic-politic trends that sustain their action in the deliberation and communicative rationality.Keywords: Politic philosophy – will – authoritarianism – Kantian impe- ratives – judgment
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Breuer, Irene. "Revisión de la confrontación Heidegger-Husserl. La protocontingencia del mundo de la vida y sus estructuras esenciales." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 61. http://dx.doi.org/10.5944/rif.17.2020.29704.
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La confrontación entre Heidegger y Husserl que ha dominado hasta fecha reciente la interpretación filosófica debe ser revisada a la luz de las indagaciones de Husserl sobre la protofacticidad: Ella concierne a una ontología del mundo de la vida que es afín a la mundaneidad heideggeriana: Los protohechos constituyen un horizonte de sentido ya instaurado, que el yo debe reconfigurar en su praxis. Esta protofacticidad inmodalizable alberga un núcleo de protocontingencia que da cuenta no sólo de la contingencia fáctica de las categorías experienciales, sino también la del mundo, del ego y de los entes finitos: En tanto procesos o sujetos a cambios cualitativos en sus características esenciales su modo de ser se caracteriza por una permanente apertura esencial. Ambos pensadores sostienen la contingencia esencial del mundo, de la que sólo puede dar cuenta la experiencia fáctica hic et nunc de un ego encarnado y mundano.The confrontation between Heidegger and Husserl, ever present in philosophical debates, should be reviewed in the light of Hus-serl’s late inquiries into protofacticity. Concerning the ontology of the lifeworld, it addresses some of the issues of Heidegger’s characterization of Dasein as being-in-the-world: Protofacts constitute an already given sense-horizon, which the ego must re-configurate in its praxis. This unmodalizable primal facts host a core of protocontingency that accounts for the factual contingency not only of the categories of experience, but of the world, the ego and of finite beings: Understood as processes or subjected to qualitative changes in their essential structures, their mode of being is characterized by an essential openness. Both thinkers sustain the contingency of the world, for which only the hic et nunc factual experience of a mundane, incarnated ego can account.
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Hartwig, Susanne. "Espacio(s) teatral(es) y diversidad funcional." Revista de literatura 81, no. 161 (June 27, 2019): 57. http://dx.doi.org/10.3989/revliteratura.2019.01.003.
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Esta contribución se plantea de qué manera actores con diversidad funcional cambian el espacio teatral. Se parte de la hipótesis de que las anomalías corporales hacen consciente la superposición de los dos hic et nunc del teatro, uno estético/simbólico y otro, físico/concreto. Tres ejemplos del teatro contemporáneo ilustran cómo este hecho se deja utilizar estéticamente: Esta breve tragedia de la carne, de Angélica Liddell (2015), Disabled Theater (2012), de Jérôme Bel, y Mi piedra Rosetta, de José Ramón Fernández, realizado por David Ojeda (2012). El análisis mostrará que en estas obras, la relación entre espacio escénico y espacio del espectador es inseparable del impacto del espectáculo entero. Las tres obras enfocan los conceptos exclusión, inclusión e intercambio.
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Caruana, Francesca. "Gisement pour la singularité." Protée 30, no. 3 (August 11, 2003): 45–54. http://dx.doi.org/10.7202/006867ar.
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Au contact d’œuvres d’art, nous sommes enclins le plus souvent à interroger les significations possibles contenues dans les sujets représentés. La question se pose de savoir comment ces sujets, fussent-ils non figuratifs et adoptant de multiples formes de présentation, résorbent la nécessité d’être exprimés. La sémiotique de Peirce fournit des éléments de compréhension lorsqu’on aborde le processus de création. Il est lié aux surgissements de signes, empreintes corporelles originaires de notre organisation psychique, qui sont eux-mêmes travaillés par le musement, flot ininterrompu de nos pensées. L’inscription produite dans le moment de création est une rupture du musement « esthétique », rupture dont le caractère temporel dénote une importance identique à celle vécue dans la cure. En ce sens, l’inscription est première et fait retour sur un principe associatif inconscient, disponible hic et nunc. Ce principe lui est second puisque émergé par coupure dont la continuité s’exerce en révélant singularités et idiolectes plastiques.
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Adamatti, Margarida Maria. "Caminhos cruzados entre intermidialidade, star system e música no Ébrio de Gilda de Abreu." Intexto, no. 42 (April 25, 2018): 166. http://dx.doi.org/10.19132/1807-8583201842.166-187.
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Em 1935, o tenor Vicente Celestino lançou a música O Ébrio. Aproveitando o grande sucesso alcançado, a canção foi transposta para o universo do teatro, do cinema, da literatura e da telenovela ao longo de 30 anos. O artigo toma a intermidialidade, o conceito de transposição e o star system como ferramenta de análise do filme O Ébrio de Gilda de Abreu. A partir da construção da persona de Celestino, na materialidade do filme, no eu lírico da canção e na representação da vida midiática do ator, o objetivo é demonstrar como a presença em cena do astro nas sequências musicais junto à transposição intermidiática se fazem presentes na forma cinematográfica. O estudo demonstra como a presença em cena do astro nas sequências musicais fornece um fator de compensação à ausência do hic et nunc.
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Biela, Bogdan Jerzy. "Pastoral Conversion According to Franciszek Blachnicki in the Context of the Vatican’s Instruction on Parishes in the Service of Evangelization (29 June 2020)." Religions 12, no. 9 (September 14, 2021): 762. http://dx.doi.org/10.3390/rel12090762.
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Endowed with an in-depth and insightful analysis of the Church’s reality and the charism of reading the signs of the times, one of the greatest Polish pastoralists, founder of the Light-Life Movement, Fr. Franciszek Blachnicki (21 March 1921–27 February 1987) insistently postulated making the “Copernican turn” in the Church’s saving ministry. On the hundredth anniversary of his birth, it is worth looking at the guiding principles of the Congregation for Clergy Pastoral conversion of the parish community in the service of the Church’s evangelizing mission (29 June 2020) and analyze to what extent Blachnicki’s concept of pastoral conversion regarding the renewal of the parish is still valid and estimate whether it can still be an inspiration in pastoral discussions on the realization of the Church hic et nunc.
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Corredor Torres, Adelaida. "Hic et nunc: el cuerpo en la educación. Una experiencia de teatro en el aula para el aquí y el ahora." Revista Educación y Ciudad, no. 28 (December 9, 2015): 49–56. http://dx.doi.org/10.36737/01230425.v.n28.2015.22.
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Este texto presenta una experiencia de formación teatral en educación básica y media en un colegio distrital de integración, que buscó establecer la “territorialidad del cuerpo” para promover la dignidad del individuo. La experiencia desarrolla aprendizajes basados en el reconocimiento de sí mismo y el reconocimiento del otro, desde la revisión de modelos de formación no formal. Resultó concluyente que los principios y metodologías asociadas con la educación no formal, pueden generar afianzamiento personal y social al permitir la construcción de vínculos y relaciones relevantes entre “teatro”, “cuerpo” y “educación”.
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JONES, COLIN. "CONSTRUCTIVE ALIGNMENT: A JOURNEY FOR NEW EYES." Journal of Enterprising Culture 14, no. 04 (December 2006): 291–306. http://dx.doi.org/10.1142/s0218495806000179.
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The needs of students engaged in enterprise education programs are of ever growing importance. This paper considers the pedagogical challenges that confront the designers of such-programs. It is argued that it is the designer's mindset that will most likely determine the program's outcomes. That, regardless of where such programs reside, their development should be guided by a learner-centred approach. The recently developed hic et nunc framework, provides an example of such a student-centred approach. The process through which student learning outcomes occur is argued to be essentially Darwinian in nature. Taking into account both knowledge and skills, it is also argued that assessment of desirable learning outcomes should occur in visible interaction spaces. That the failure to eliminate invisible interaction spaces from such programs is an invitation for criticism from those who favour a more traditional lecturer-centred approach to teaching and learning.
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Heyns, J. A. "Die vraag na norme vir moraliteit." Verbum et Ecclesia 10, no. 2 (July 18, 1989): 146–54. http://dx.doi.org/10.4102/ve.v10i2.1003.
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The demand for norms for morality This article is a short investigation of the existence and the character of norms for morality. Owing to the secularized society in which we live today the well known Martin Buber once spoke of the eclipse of the light of heaven as an eclipse of God and, we may add, an eclipse also of moral norms. A theocentric basis for moral norms should be accepted as well as the fact that the whole of creation is subject unconditionally to his cosmonomic order. Consequently there is a concrete demand or claim on man in the situation he confronts, which cannot be reduced to an application of general moral norms to the situation concerned. God does speak to us through historical situations as well. We shall have to judge the concrete historical situation in its immediate hic et nunc call on us in the light of the will and law of God, as they are revealed to us in his Word.
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Bakhtiar, Siavash. "When Meteors Vanish in Political Philosophies - Thinking with Michel Serres in Times of New Climate Regime." European Journal of Interdisciplinary Studies 5, no. 3 (September 25, 2019): 41. http://dx.doi.org/10.26417/ejis.v5i3.p41-50.
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In memoriam of Michel Serres, this essay aims to offer a brief account of the necessity of reading his works in times of political and ecological crisis. Since his opus magnum The Natural Contract, Serres had developed in the last three decades a theory that investigates and rethink the relation of the moderns, since Galileo and Descartes, with what they call “nature” in order to offer a third way to the division between (post-)modern philosophers and dogmatic scientists: the first have been systematically deconstructing all the grand narratives and, the latter have often excluded from their theoretical work any type of moral reflection on the modes of production of scientific practices, and their consequences for humans and non-humans. The path initiated by Serres influenced many contemporary philosophers who have continued and enriched his investigation of the origins and consequences of a new tendency of not doing politics in the epoch of the Anthropocene, of a new escapism that refuses to face the ecological challenges hic et nunc.
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Pietrantonio, Violet. "Why Bion Field Theory?" Romanian Journal of Psychoanalysis 11, no. 2 (December 1, 2018): 97–120. http://dx.doi.org/10.2478/rjp-2018-0021.
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Abstract What kind of functions does a theory carry out in the analyst’s mind at work? The author tries to describe, using a few analytic trailers, how Bion Field Theory (BFT) can become an oneiric psychoanalytic tool in the mind of the analyst working with inaccessible states of mind and the violence of nameless turbulences. The hypothesis expressed is that BFT, as described in the works of its principal authors (Ferro, Grotstein, Ogden et.c), seems to evoke a psych-O-analysis that chooses O as psychoanalytic vertex, developing the bionian idea of unconscious as psychoanalytic function of the mind. BFT introduces explains and illustrates an oneiric model of the mind and of the analytic cure. The priority given by this theory to the contact with emotional experience and the capacity to stay at one ment with the unknown emotional experience circulating in the hic et nunc, seems, in author’s analytical experience, to promote both the development of an authentic analytic Self and analytic ethic and a process of subjectivation in analyst, patient, analytic experience.
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Caldwell, Mary Channen. "Troping Time: Refrain Interpolation in Sacred Latin Song, ca. 1140–1853." Journal of the American Musicological Society 74, no. 1 (2021): 91–156. http://dx.doi.org/10.1525/jams.2021.74.1.91.
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Abstract This article explores a practice in evidence across Europe from the twelfth to the nineteenth century involving the singing of a brief refrain within sacred Latin songs and hymns. Tracing the circulation of the two-part refrain “Fulget dies … Fulget dies ista” across multiple centuries, in both song-form tropes of the office versicle Benedicamus Domino and as a trope interpolated into hymns, I chart its unique movement between genres and in and out of written record. Examining the unusual origins, transmission, and function of the refrain, I begin with its emergence in twelfth-century manuscripts and conclude with its unnotated appearance in nineteenth-century printed Catholic songbooks. I argue that the refrain’s long-standing appeal can be located in its function as a poetic and liturgical trope of time itself. While tropes often enhance the “hic et nunc” (here and now) of the liturgy, the “Fulget dies” refrain gained additional temporal significance through its intimate link to songs of the Christmas season. The “shining day” imagery introduced by the refrain offered a tangible way of marking seasonal time in devotional rites, poetically indexing the light-based symbolism of Christmas, the winter solstice, and the New Year. The inherently temporal meaning of the refrain lent it flexibility as a trope, enabling its movement across genres and liturgies. Integrated into sacred Latin songs, the “Fulget dies” refrain functioned as a pithy musical and poetic commentary on liturgical, calendrical, and seasonal temporalities—in other words, as a trope of time in sacred song.
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Kalewska, Anna. "A intertextualidade camoniana em "...Onde Vaz, Luís?" (1983) de Jaime Gralheiro ou Luís Vaz de Camões revisitado no teatro português contemporâneo." Studia Iberystyczne 18 (December 31, 2019): 183–200. http://dx.doi.org/10.12797/si.18.2019.18.13.
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O objetivo do artigo é a comparação d’Os Lusíadas (1572) de Luís Vaz de Camões e de ...Onde Vaz, Luís (1983) de Jaime Gralheiro, mostrando os processos do enxerto narrativo de um padrão epopeico no hipertexto dramático, obrado através de “um mosaico de citações”. Trata-se de uma transformação genérica muito produtiva estética e ideologicamente, com traços visíveis de paródia, disfarce, pastiche, transposição narrativa de mais de um texto só e de muitos escritores quinhentistas portugueses (inclusive Fernão Mendes Pinto, António Ferreira, Pedro de Andrade Caminha, Damião de Góis, Gil Vicente) vinculados a uma peça jocosa, tanto trágica como grotesca, concebida segundo a crítica social e de cariz ideológico Brechteano. O artigo apresenta uma mostra de múltiplas relações entre o hipotexto primário e os textos dele derivados, patenteando o fim do texto em causa em muitas obras e literatura portuguesa de vários autores de romances e peças de teatro. O heróico hipotexto vs. os hipertextos são desdobrados em refabulações dramáticas e novelescas pós-modernas (José Saramago inclusive!). Um outro estudo ainda do imaginário ao abrigo da revisitação de literatura portuguesa é possível em relação à história contemporânea e à existência humana, com as fronteiras espácio-temporais e géneros literários apagados na “lotaria intertextual” de Camões e seus avatares quanto aos autores ficcionais e protagonistas. Um diagnóstico do hic et nunc (agora mesmo!) está a ser produzido de um modo metodologicamente consistente segundo os clássicos, de intertextualidade focalizada na dramaturgia e escrita romanesca em Portugal no ocaso do milénio antecedente, com a revolução dos cravos no pano de fundo e o corolário da pós- -democracia acompanhando o processo analítico empreendido.
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Tamayo y Salmorán, Rolando. "RAZÓN PRÁCTICA Y CONSTRUCCIÓN CONCEPTUAL EN JURISPRUDENCIA." Revista de la Facultad de Derecho de México 53, no. 240 (August 11, 2017): 171. http://dx.doi.org/10.22201/fder.24488933e.2003.240.61414.
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<p>Es rasgo distintivo de cualquier explicación comenzar con la determinación de su objeto. Cualquier empeño científico o filosófico comienza con esta estrategia. Así, la filosofía moral, reflexiona nsobre la naturaleza y límites de la moralidad; la teoría del conocimiento sobre la naturaleza y límites del conocimiento. Pues bien, la ciencia del derecho no es excepción. Desde el punto de vista de la filosofía de la ciencia, la ciencia puede ser abordada desde una perspectiva descriptiva o bien normativa. Aquí me ocupo de la ciencia del derecho desde un punto de vista descriptivo. No pretendo introducir un nuevo modelo de ciencia jurídica. Hablaré, no de una nueva ciencia del derecho que tenga en mente,sino de la ciencia del derecho que existe hic et nunc.</p><p>Estoy consciente que para algunos autores la “ ciencia jurídica contemporánea y sus métodos se presentan múltiples y con apariencia diversa, aunque (y esto es parte de mi argumento), no lo son tanto. Si se hace un análisis de las diferentes corrientes de la ciencia jurídica y de sus métodos se descubre que la ciencia del derecho, desde la interpretado<br />prudentium, Bizancio, las glosas y comentarios medievales, la exégesis francesa, el pandectismo alemán, hasta la pretendida diversifícación de la ciencia del derecho contemporánea, es básicamente la misma disciplina,<br />el mismo oficio.<br />Este ensayo es un análisis de dos aspectos de la ciencia jurídica, i.e. prudentia iuris: (1) qué tipo de ciencia es y (2) qué método utiliza para construir sus conceptos (i.e. definitiones). Sé que con esto no agoto la explicación de la ciencia jurídica. Con el análisis de estos dos aspectos sólo pretendo hacer manifiesto el paradigma científico de nuestra<br />disciplina.</p>
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Myropolska, E. V. "THE DRAMA SEARCHES ON THE FIELDS OF THE "PHILOSOPHY OF THE ABSURD": THE EXPERIENCE OF MODERN UNDERSTANDING." UKRAINIAN CULTURAL STUDIES, no. 1 (6) (2020): 64–68. http://dx.doi.org/10.17721/ucs.2020.1(6).14.
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The article reflects the logics of the development of the "philosophy of absurd" – a term of intellectual tradition connected with attributive characteristic of reference between a man and surrounding world. The best productive ideas of the "philosophy of absurd" – non- conformism,resistance to the imposition of other people's thoughts, revolt, freedomand some others have been described.The "philosophy of absurd" is aphilosophical conception which examines a man in the context of his inevitable relations with the world which is sencseless and unfriendly to human individuality, in the result of which "absurd consciousness" is bearing. The nuances of the "philosophy of absurd" in the art practices of the XX-th – the first two decades of the XXI-st centuries, especially absurd drama has been disclosed. Its typical signs are the absence of act's plays and time, the plot and composition are breaking, existentialist's mood of characters, absurd plot's situations, words' nonsense and so on. The heroes of the plays by S. Becket from the very beginning are solitude. But S. Becket developes ideas of "the philosophy of absurd", showing that if such people find faith, there is no strength that can break them. The main theme of S. Becket's creation is man's doom, his solitude. S.Becket became the most typical interpretator of the ideas of "the philosophy of absurd" in the drama, finding both simple and non-traditional methodsfor classic theatre aesthetics and new means of their incarnation.The playwright very exactly expressed such thought: progress's movement causes "progress" to all mankind reticence, alienation, closeness. One of the reasons of the negative perception of the world S. Becket calls a man's unrealizness and as a result – man's deformation. The consciousness wich is prepared by philosophical comprehension and scene "playing" absurd situations, helps a modern man worthly treat such situations in the real life, understanding that life occurs Hic et Nunc, we can't delay it for tomorrow.
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Jones, C. "Contemplating Whitehead’s Freedom and Discipline." Journal of University Teaching and Learning Practice 4, no. 1 (January 1, 2007): 4–16. http://dx.doi.org/10.53761/1.4.1.2.
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This paper extends the previous application of Alfred Whitehead's educational ideas to the domain of enterprise education. In doing so, a unique approach to enterprise education is illustrated that links students to their reality whilst also connecting the curriculum to contemporary entrepreneurship theory. The paper reports upon past cycles of reflective practice related to the developing hic et nunc teaching and learning framework. Two specific findings of note have emerged. First, that students’ learning outcomes are enhanced through the oscillating influence of freedom and discipline. However, in the absence of either factor, suboptimal outcomes are seen to occur. That is, an imbalance between freedom and discipline has resulted in sub-optimal outcomes from either a lack of student interest or an inability to adequately apply acquired knowledge. Where gains have been made, the most obvious process has been through consultation with students. Second, that the students also play an important role in shaping the nature of the learning environments within which they interact. Both findings are of significant importance to all academics charged with the responsibility of developing enterprise education curriculum. The main implication of the paper is that in the absence of sound pedagogical practises, it is possible that enterprise programs may develop a tendency to reinforce past practises. The processes of constructive alignment and criterion-based assessment are argued to offer avenues through which students can influence the educational process. They also provide the educator with a reflective pathway through which continual improvements are constantly possible. This paper provides other academics with a window through which to view the ongoing development of a process that has been recognised nationally for teaching excellence and influenced many fine young entrepreneurs. The paper also draws attention to a set of core educational philosophies that have transferable value to any academic setting. It is noted that the task of developing a learner-centred curriculum for enterprise education has been an entrepreneurial endeavour in itself. Many mistakes have been made and many memorable achievements have been celebrated.
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Kurczewski, Jacek. "Wyzwanie etnometodologii i nauka o normach." Etyka 22 (December 1, 1986): 231–47. http://dx.doi.org/10.14394/etyka.320.
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By levelling its criticism it traditional sociology ethnomethodology focuses directly or indirectly on the role of norms in description and explanation of human behaviour. Although sociologists respond to this criticism the way in which they accommodate it is rather superficial. That is why this article is written in the form of a dialogue. One protagonist quotes selected tenets of ethnomethodology, phrasing them as he would be apt to in the programmatic phase of the development of that discipline, while the other offers corrections and undertakes to analyse and evaluate the views that he hears. In the course of their discussion it becomes clear that, according to ethnomethodology, norms out of context have no bearing on behaviour which is always occasioned by particular circumstances hic et nunc. Yet, it would not be true to say that remembrance of norms never affects decisions responsible for individual behaviour, any more than it would be to say that ethnomethodology can dispense with objective language as allegedly incompatible with the very nature of social life. Additionally, the dichotomy ‘indexical versus objective language’ distorts the continuum of the contextuality of expressions beyond recognition. Thus we are left with the old problem, familiar to both practitioners and theorists of normative disciplines, the problem of interpretation, its ramifications are neglected by ethnometodologists. Application of a concrete norm to a concrete situation presupposes an interpretation of the situation, and in this sense, it is true that knowledge of norms is not sufficient for a description of the behaviour by a man who follows them. But a norm can play a role in the interpretation of a situation too. Besides, in their attempt to get rid of surface norms, ethnomethodologists create latent or interpretative norms whose ontological status is rather doubtful. Though they are reconstructed they need not be Identified with deep-structure norms which in fact have influence on human behaviour. In case when the two might conflict the ethnometodologists would be hard put to know what to say. But without precluding any answer to this query, it must be stressed that the interpretative procedures, as they have been reconstructed from ethnomethodological analyses, are vague and underdeveloped which is probably due to this vagueness of criteria with which ethnomethodology defines the object of its interests.
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Okhrimenko, Valery. "Sense Structure of Modal Units “non potere trattenersi (astenersi) da” and “non potere far a meno di” (in Italian)." PROBLEMS OF SEMANTICS, PRAGMATICS AND COGNITIVE LINGUISTICS, no. 37 (2020): 67–82. http://dx.doi.org/10.17721/2663-6530.2020.37.05.
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The article focuses on appropriateness’s of quantifying ofinformation in microtext of functioning of modal units “non potere trattenersi (astenersi) da” and “non potere far a meno di” in the Italian language. Modal units “non potere trattenersi (astenersi) da” and “non potere far a meno di” determine quantifying of information in microtext being nucleus and forming modal structures together with joined components. The modal structure is formed by joined components in according to the regularity rules in the prenuclear zone(components combined with modal construction“non potere trattenersi (astenersi) da” or modal construction “non potere far a meno di” and the near-peripheral zone (components used in the modal sentence with these modal constructions or in adjacent sentences). The modal units “non potere trattenersi (astenersi) da” and “non potere far a meno di” acquire the status of modal structures in the microtext oh their functioning. These modal units conserving the liaison with their inner form possess semantic implicatures of contrast and reactivity. The modal unit “non potere far a meno di” possesses one more semantic implicature: actionality. The typical microtexts of functioning of the Italian modal units “non potere trattenersi (astenersi) da” and “non potere far a meno di” are perceptional, emotional and epistemic.The modal units “non potere trattenersi (astenersi) da” and “non potere far a meno di” express the modal meaning of unique possibility and the unique possible reation of subject in certain circumstances. Usually such situation take place hic et nunc or is described through reflection of a subject (memories). Such reactions are characterized by absence of intention from the part of subject, spontaneity, impossibility of control that makes them impossible to be simulated or hidden. The modal units “non potere trattenersi (astenersi) da” and “non potere far a meno di” acquiring the status of modal structures in the microtext oh their functioning determine peculiarities of using of idiomatic means in the pre-nuclear zone, near-periphery zone and periphery zone. Idiomatic means typical for a microtext of functioning of the modal units “non potere trattenersi (astenersi) da” and “non potere far a meno di” characterize their sense structure. Such means are correlated with the modal meaning of unique possibility that expresses a contrast between factors of reality and imaginations or system of values of the subject of modal meaning that produce reaction of resistance. Being analyzed idiomatic means of different levels using in microtext of functioning of modal units “non potere trattenersi (astenersi) da” and “non potere far a meno di” it is determined that the modal units “non potere trattenersi (astenersi) da” and “non potere far a meno di” are markers of spontaneous non controlled sensorial, emotional or epistemic reaction of a subject that contradicts of his imaginations or system of values and usually causes emotional reaction of astonishment, admiration, embarrassment, fear. These modal units expressing the modal meaning ofunique possibility indicate the unique possible reaction by certain circumstances.In the pre-nuclear zone“nonpoterastenersi(trattenersi) da” and “nonpoterefaramenodi”are used lexical units thet express sensorial reaction (fremere, rabbrividire, sobbalzare, sussultare), emotional reaction (sorridere, ridere, interrompere qc con una risata), epistemic reaction or verba dicendi (richiedere, esclamare, gridare, notare, acido). In the near-peripheral zone are verbalized factors that caused a reaction of subject of modal evaluation such as lexical units of positive or negative evaluation, actional semantics. In the peripheral zone such information is completed end detailed. The microtect of functioning of the modal units “non potere trattenersi (astenersi) da” and “non potere far a meno di” is characterized by sense relations of contradictory between certain segments.
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Pastuszko, Marian. "Pojednanie penitenta z Bogiem i Kościołem (kan. 960)." Prawo Kanoniczne 42, no. 1-2 (June 15, 1999): 3–56. http://dx.doi.org/10.21697/pk.1999.42.1-2.01.
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Hoc in articulo proemium, pars principalis et conclusio habentur. In procmio obiectum huius studii canonem 960 Codicis Juris Canonici Papae Joannis Pauli II esse annuntiatur. Pars principalis in tria puncta dividitur. In puncto primo ius vetus seu fontes iuris canonici et quidem a Christo Domino usque ad Codicem Juris Canonici Pio - Bcnedictini praesentantur. Heic auctor praxim confessionis iam in antiquitate Christiana exitisse, sublineat. Altero in puncto can. 906 Codicis Juris Canonici Pio - Benedictini breviter exponitur. Secundum hunc canonem omnis utriusque sexus fidelis, postquam an annos discretionis, id est ad usum rationis pervenerit, tenetur omnia peccata sua saltem semel in anno fideliter confiteri. In ultimo puncto canon 960 Codicis Juris Canonici Papae Joannis Pauli II nunc feliciter servientis praesentatur. Ad normam huius canonis individualis et integra confessio atque absolutio unicum constituunt modum ordinarium, quo fidelis peccati gravis sibi conscius cum Deo et Ecclesia reconciliatur: solummodo impossibilitas physica et moralis ab huiusmodi confessione excusat, quo in casu aliis quoque modis reconciliatio haberi potest. Caonon 960 nunc ius vigens constituit, propterea paulo longius tractatur. Quod consequitur, omne verbum canonis 960 explicando. Sub fine articuli auctor de confessione sic dicta auriculari suam opinionem expimit.
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Sztafrowski, Edward. "Wikariusze parafialni w prawie kodeksowym." Prawo Kanoniczne 34, no. 1-2 (June 5, 1991): 55–85. http://dx.doi.org/10.21697/pk.1991.34.1-2.05.
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Codex nunc vigens iam secundus est in historia juris ecclesiastici. In utroque Codice praescripta de Vicariis paroecialibus inveniuntur, attamen non identica. Qua de causa prima in parte de Vicariis paroecialibus in Codice anno 1917 promulgato sermo est, scilicet de Vicario actuali, de Vicario oeconomo, de Vicario substituto, de Vicario adiutore et de Vicario cooperatore tractatur. In parte secunda de Vicariis parocialibus in Codice Ioannis Pauli II agitur, i.e. primum de Vicariis paroecialibus in documentis Concilii Vaticani II„ in schematibus futuri Codicis et deinde in ipso novo Codice. Latius de obligationibus et iuribus Vicariorum paroecialium tractatur, tam in iure universali, quam in iure particulari, scilicet in lege dioecesana Ecclesiarum particularium Poloniae. Denique de relationibus parochus — vicarii paroeciales sermo est. Praesertim hac in materia multa nova elementa in lege conciliari inveniri possunt.
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Sztafrowski, Edward. "Pozycja proboszcza w prawie kodeksowym." Prawo Kanoniczne 35, no. 1-2 (June 5, 1992): 35–69. http://dx.doi.org/10.21697/pk.1992.35.1-2.03.
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Codex nunc vigens, scilicet Codex Ioannis Pauli ll, iam secundus est in historia iuris ecclesiastici. In utroque Codice normae de parochis inveniuntur, attamen in secundo Codice ad mentem Vaticani II renovatae sunt. Hoc in articulo ad instar prooemii aspectus historicus huius institutionis appenditur. Deinde de parocho in Codice luris Canonici anno 1917 promulgato sermo est, scilicet de notione, de officio parochi, de functionibus eidem reservatis, ac de iuribus et obligationibus parochi. Latius de parocho ad mentem novi Codicis tractatur. Hac in parte primum de pleniore aspectu muneris parochi, in luce scilicet Vaticani II, de nova notione parochi, necnon de renovata eius stabilitate in officio, tractatur. Deinde de provisione canonica paroeciae, de obligationibus ac iuribus parochorum, de consiliis paroecialibus, de vacatione paroeciae, de administratore paroeciae et de pluribus sacerdotibus, quibus in solidum cura pastoralis committitur.
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Nasiłowski, Kazimierz. "Zgodność pierwszych dekretystów z opinią Gracjana o władzy kapłańskiej i o sakramentach." Prawo Kanoniczne 31, no. 3-4 (December 10, 1988): 159–222. http://dx.doi.org/10.21697/pk.1988.31.3-4.11.
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Ut variis in disputationibus his in Foliis Trimestribus editis demonstravi, non solum potestatis sacramentalis eiusque inamissibilis et potestatis non sacramentalis eiusque amissibilis distinctio, verum etiam ipsa validitas sacramentorum a sacerdotibus degradatis, depositis aut excommunicatis administratorum cuncta ordinationis relativae periodo ab Ecclesia catholica agnoscebatur. Huic Ecclesiae doctrinae omnino similis erat Gratiani sententia auctoritatibus firmissime fundata in Decreto eius collectis. At non multo post Decreti Gratiani confectionem ab aliquibus decretistis introducta atque propagata est opinio de invalido ordinis sacramento ab ordinatoribus depositis vel extra Ecclesiam collato. Opinio haec ab aliquibus viris doctis ipsi Ecclesiae et Gratiano usque ad nostra tempora falso ascribitur. Ad originem artque radices iniustae huius opinionis recte pleneque explicandas necessario examinandum erat, utrum Paucapalea et Rolandus, primi noti nobis decretistae, eius auctores fuerint aut saltem ad eam introducendam aliquo modo occasionem dederint, necne. Hac igitur de causa in disputatione nunc proposita opinionem utriusque huius decretistae de potestate sacerdotali et sacramentis diligenter examinavi. Cuius laboris effectus sunt hii: Ut Paucapalea, ita Rolandus et potestatis sacerdotalis distinctionem, quam diximus, et vim sacramentorum agnoscit a quibusvis sacerdotibus indignis, sive degradatis vel depositis sive excommunicatis, celebratorum. Horum igitur decretistarum opinio Gratiani hac in re sententiae similis est. Attamen explicatio potestatis ordinandi recte a Rolando facta (C. I q. 7), sed non recte a canonistis intellecta, falsae illius, quam supra diximus, opinionis introducendae occasionem praebuit. Sed de ipso huius opinionis auctore atque historia alio in loco disputabimus.
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Sobański, Remigiusz. "Bezkarne powodowanie nieważności małżeństwa?" Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 251–59. http://dx.doi.org/10.21697/pk.2008.51.3-4.12.
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Secundum canonem 1971 §1 n. 1 CIC/1917 inhabiles ad matrimonium accusandum erant coniuges qui ipsi fuerunt impedimenti causa. PCI die 12.3.1929 explicavit impedimentum hoc in textu intelligendum esse non tantum sensu stricto, sed sensu improprio quo comprahenduntur etiam defectus consensus qui oriuntur ex amentia, errore, simulatione, vi aut metu et ex conditione apposita. Sequentibus tamen declarationibus PCI campus inhabilitatis ad matrimonium accusandum successisve limitabatur ne permitterentur uniones illigitime ex denegato iure accusandi. Casus denegati iuris accusationis ultimo rarissimi erant. In codice nunc vigenti deest quaevis limitatio iuris hoc in ambitu et coniuges sine restrictione ad matrimonium impugnandum habiles censentur. Non est tamen qui non videt quod matrimonia saepe temerarie, negligenter et dissolute celebrantur et postea eodem levi amino nullitatis accusantur. Facile opprobare potest declaratione nullitatis matrimonii hisce in casibus iste modus sese agendi, principiis doctrinae et disciplinae catholicae omnino adversus, praemiari. Hac de ratione quaestio ponitur de mediis poenitentiae applicandis – sive a Tribunali (quod sententia quasi communi negatur) sive ab ordinario qui ad novum matrimonium ineundum licentiam daturus est. Rationes pastorales exigunt ut a coniuge qui causa erat nullitatis signa resipiscentiae ostendantur et cautiones de recta voluntate matrimonium doctrinae Ecclesiae conforme inire praebeantur.
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Nasiłowski, Kazimierz. "Opinia Rufina o władzy kapłańskiej i sakramentach." Prawo Kanoniczne 32, no. 3-4 (December 10, 1989): 157–268. http://dx.doi.org/10.21697/pk.1989.32.3-4.07.
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De sacratmentis tempore ordinationis relativae, quae vocatur, extra Ecclesiam celebratis tres sunt usque ad diem hodiexnum doctorum sentenitiae, quae - u t plura non dicam - ita ex primi possunt: Alii affirmant Ecclesiae catholicae hac in re traditionem simplicem fuisse eam que traddtioni hodiernae similem. Illius enim temporis Ecclesia sacramenta in eiusd m forma foris celebrata vera esse docebat ad eorundem vim internam quod aitinet.
Alii vero contrarium affirmant dicentes Ecclesiam docuisse sacramenta extra eam celebrata prorsus nulla esse. Alii denique dicunt Ecclesiae illius temporis traditionem variam et diversam fuisse atque inconstantem et vacillantem: sacramenta enim foris celebrata aliquando vera, aliquando autem prorsus nulla agnoscebantur.
Omnes, quas dixi, opiniones Decreto Gratiani fulciuntur aut fulciri conantur auctoritatum periodi ordinationis relativae collection amplissima. Tota tamen haec collectio recta ratione ac via numquam examinata est. Igitur omnino recte dicit Sohm Decretum Gratiani librum esse septem sigillis occlusum ita doctis temporis recentioris , ut doctis exeuntis saeculi duodecimi, eumque usque in diem hodiernum non apertum manere ad intelligendum. Idcirco mirum non est, si his de causis omnium illarum opinionum fautoribus argumenta desint ad eas accurate probandas apta.
His etiam de causis ceterisque multis Decretum Gratiani longae inquisitioni nobis erat. Quae autem ex inquisitione hac efficiuntur in foliis trimestribus, quibus titulus Prawo Kanoniczne (Ius Canonicum ), annis 1980-1985 et 1988 partim edita sunt. Ibi primam ex enumerates opinionem rectam, dmas autem ceteras prorsus falsas esse probavimus longaevam illam depotestate sacerdotali et vi sacramentorum foris celebratorum controversiam dirimentes.
Hoc modo ad quaestionem ventum est de falsarum illarum opinionum fonte atque origine. Et apparuit primum sententiae auctorem, utriusque, quam diximus, falisae opinionis similis, Rufinum fuisse, cuius cuncta de potestate sacerdotali et sacramentis doctrina in disputatione nunc edita explicata est. Singulis autem disputationis huius partibus tituli sunt hii: I. De potestate sacerdotali eiusque fundamentis - A. De potestatesacramentali et potestate non sacramentali - 1. De potestatis sacerdotalis distinctione - a. De significatione nominis „usus o fficii” - b. De potestatis sacerdotalis fundamentis exemplo potestatis iudicis illustratis - 2. De antiquae artis vocabulis a decretistis simpliciori modo reddendis - B. De officiis ordinum et officiis administrationis - C. De ordinatione et institutione - D. De ordinatione et licentia ordinem exsequeindi - E. De primatu potestatis Romani Pontificis - 1. Rufini sententia - 2. De primatus fundamentis - F. De rigoris et misericordiae regulis - II. De sacramentis - A. De sacramentis dignitatis - 1. D e ordinatione sine titulo et ordinatione a non suo episcopo facta — 2. De ordinatione ab episcopis haereticis facta - a. De significatione auctoiritatis Urbani II a Rufino explicatae - b. De significtione auctoritatis Innocenti I a Rufino exiplicatae - c. De Rufini opinione cum Gratiani sententia comparata - 3. De ordine ab episcopis excommunicatis collato — B. De sacramemtis necessitatis et desacramentis necessitatis simul et dignitatis — 1. De baptismo - 2. De confirmatione et Eucharistia - C. De Rufino opinionis auctore de nulla vi sacramentorum ab aliquibus haereticis vel excomuniicatis celebratorum.
Ea vero, quae ex disputatione hac perspicua sunt, paucis ita exprimi possunt: Rufinuse vocabulorum nominum atque notionum, in auctoritatibus Decreti Gratianei contentarum, explicationes permultas posuit easque non solum simplices, sed etiam binas vel ternas. Item Gratianeam potestatum sacerdotalium notionem simpliciorem latius expdicavit atque earundem potestatum varia fundamenta deserte indicavit. Et in his eisque similibus Rufinus laudandus est. Attamen aliquarum Decreti Gratia ni auctoritatum earumque maioris momenti falsam ponens explicationem, et non satis attendens rectam dicendi rationem ac viam Gratiani, eiusdem verae sententiae Rufinus propriam eamque falsam opposuit opinionem, de nullis videlicet sacramentis ab aliquibus haereticis foris celebratiis. Et in hoc Rufinus non minimam reprehensionem meretur. Indicavimus etiam omnium sive antiquorum sive rece ntiorum Decreti Gratiani explanatorum, similem de sacramentis sententiam affirmantium, principem atque patrem quedam Rufinum esse.
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Pastuszko, Marian. "Celebracja święceń (kanony : 1008-1011 1-2)." Prawo Kanoniczne 40, no. 3-4 (December 10, 1997): 37–124. http://dx.doi.org/10.21697/pk.1997.40.3-4.04.
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Studium hoc proemio, parte principali et conclusione constat. In proemio canones 1008 —1011 §§ 1 — 2 Codicis Juris Canonici Joannis Pauli Papae II obiectum huius studii esse, dicitur. Pars principalis opusculi in quattutor particulas subdividitur: 1. Sacramentum ordinis (can. 1008-1009 §1)2. Ritus sacrae ordinationis (can. 1009 §2). 3.Tempus sacrae ordinationis (can. 1010). 4. Locus sacrae ordinationis (can. 1011 §§ 1 — 2).
Ad 1. Can. 1008 et can. 1009 § 1 notionem sacramenti ordinis continent. De sacramento ordinis in luce vetetis iuris auctor enarrat. Ius vetus est ius a Christo Domino usque ad Codicem luris Canonici Pio - Benedictini de 1917 anni. - Sciendum est, quod secundum Clementem Romanum (+ 101) ordinatio est sacramentalis, sed ordines sunt duo, nempe episcopi seu presbyteri - unus gradus, et diaconi - alter gradus ordinis. Hippolytus Romanus (+ 235) in Traditione apostolica iam de tribus ordinationibus nempe episcoporum, presbyterorum et diaconorum scribit. Immo, a saeculo III octo gradus ordinum enumerantur, id est episcoporum, presbyterorum, diaconorum, subdiaconorum, acolythorum, exorcistarum, lectorum et ostiariorum. In medio aevo albigenses et valdenses contra sacramentum ordinis pugnabant. Innocentius Papa III in littera Eius exemplo diei 16 decembris 1206 anni doctrinam Ecclesiae tunc temporis contra valdenses et albigenses defendebat. John Wyclif (+ 1384) docebat: nullus est praelatus, nullus episcopus, dum est in peccato mortali. Martinus Papa V in const. Inter cunctas diei 4 maii 1415 errores J. Wyklif condemnavit. Martinus Luther declarabat, certum est in manu Ecclesiae aut Papae non est statuere articulos fidei, immo nec leges morum seu bonorum operum. Concilium Tridentinum errores Martini Luther in sessione XXIII condemnavit simulque explicavit: ordinem sive sacram ordinationem esse vere et proprie sacramentum a Christo Domino institutum et non esse figmentum quoddam humanum, excogitatum a viris rerum ecclesiasticarum imperitis. Sub fine saeculi XIX et in initio saeculi XX errores circa sacramentum ordinis modernistae revelabant. Doctrinam modernistarum S. Congregatio S. Officii decreto Lamentabili die 3 iulii 1907 anni et S. Pius Papa X in encicl. Pascendi Dominici gregis die 8 septembris 1907 anni condemnaverunt.
Codex luris Canonici de 1917 anno in can. 948 edocet, quod ordo ex Christi institutione clericos a laicis in Ecclesia distinguit ad fidelium regimen et cultus divini ministerium. In can. 949 statuit, quod sunt ordines maiores nempe presbyteratus, diaconatus et subdiaconatus, et ordines minores seu acolythatus, exorcistatus, lectoratus et ostiariatus. In can. 950 de consecratione episcopali et de prima tonsura memoratur.
Congregatio S. Officii die 22 martii 1918 anni declaravit, quod documenta edita contra modernistas seu S. Pii X enc. Pascendi Dominici gregis, iam supra memorata, et eiusdem Papae motu proprio Sacrorum Antistitum diei 1 aprilis 1910 anni obligant post publicationem Codicis luris Canonici Pio - Bendictini.
Codex luris Canonici Joannis Pauli Papae Π de sacramento ordinis in can 1008 et in can. 1009 § 1 tractatur. Canones 1008 et 1009 § 1 nunc temporis vigent. Hac de causa paulo fusius commentantur, ut fas est.
Ad 2. De ritibus sacrae ordinationis in can. 1009 § 2 legitur: conferuntur manuum impositione et praecatione consecratoria, quam, pro singulis gradibus libri liturgici praescribunt. Libri liturgici in can. 1009 § 2 memorati praesertim duo sunt, nempe: Pontificale Romanum auctoritate Pauli PP. promulgatum, De ordinatione diaconi, presbyteri et episcopi, editio typica, Typis Polyglottis Vaticanis 1968: Pontificale Romanum auctoritate Pauli PP. VI eidtum Joannis Pauli PP. II recognitum, De ordinatione episcopi, presbyterorum et diaconorum, editio typica, Typis Polyglottis Vaticanis 1990. In studio primum ritus ordinationis diaconi, deinde ritus ordinationis presbyteri et in fine ritus ordinationis / olim dicebatur - consecrationis / episcopi, praesentantur. Heic summatim dicatur, quod omnis ordinatio per impositionem manuum Episcopi et precem ordinationis candidatis donum Spiritus Sancti pro munere diaconorum, presbyterorum et episcoporum confertur.
Ad 3. De tempore sacrae ordinationis in luce iuris veteris, Codicis luris Canonici Pio - Benedictini, Motu proprio Pastorarale munus Pauli Papae VI, Pontificalis Romani Pauli Papae VI de 1968 anni, Codicis luris Canonici Joannis Pauli Papae II, Pontificalis Romani Joannis Pauli Papae II de 1990 anni, agitur.
Ad 4. Item de loco sacrae ordinationis vetera et nova iura canonica et liturgica tractantur.
In fine studii canones 743 et 773 Codicis Canonum Ecclesiarum Orientalium breviter commentantur.