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Journal articles on the topic 'Nulla'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 March 2023

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1

Dautović, Dženan. "Nulla spes sit …" Specimina Nova Pars Prima Sectio Medaevalis 11 (April 27, 2022): 97–125. http://dx.doi.org/10.15170/spmnnv.2021.11.05.

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The main goal of this paper is to examine the relations between the Bosnian Banate and the papacy during the thirteenth century, one of the most turbulent periods in the history of this interaction. The focus will be set on the development of the situation regarding the Bosnian bishopric, its position in the political turmoil, and its fate after the collapse of every chance for agreement. First, we will give a short overview of the periods that precede this time when this bishopric was the centre of two waves of the Christianization of these areas and the carrier of religious life during the late Antiquity and early Middle Ages. The main part of the paper is dedicated to the events from the first half of the thirteenth century, crucial period that shaped the future political and religious picture of medieval Bosnia. The final part of the paper will cover the longest lasting consequences of the aforementioned events: the cessation of official contacts between Bosnia and the Roman Curia, relocation of the Bosnian bishopric outside its territory, and the formation of the Bosnian church – an autocephalous organization that emerged on the foundations of the previous Catholic diocese.

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2

Lucia, Paolo Di. "3.4. Il Nullo e il Nulla: alle radici dell’ontologia sociale." Rivista di estetica, no. 49 (April 1, 2012): 217–25. http://dx.doi.org/10.4000/estetica.1709.

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3

Pachón, Alejandro, and Test Capacitación. "Ejercicio de capacitación de envíos." REVISTA CIENTÍFICA ECOCIENCIA 5, no. 3 (February 7, 2019): 1–27. http://dx.doi.org/10.21855/ecociencia.53.71.

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4

Grage, Joachim. "„Nulla dies sine linea“." European Journal of Scandinavian Studies 52, no. 1 (April 1, 2022): 26–42. http://dx.doi.org/10.1515/ejss-2021-2065.

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Zusammenfassung The article explores the question to what extent Søren Kierkegaard’s journals, unpublished during his lifetime, manifest a Protestant work ethic in the sense of Max Weber. The journals bear witness to a daily writing process that provides information about Kierkegaard’s conception of his profession as a religious writer. They can be placed in the tradition of pietistic diaries and testify to the awareness of being called as an author. By focusing on the two terms produktivitet and virksomhed, which Kierkegaard uses to reflect on his own activity, numerous parallels can be drawn with Weber’s „concept of profession in ascetic Protestantism“. Accordingly, Kierkegaard speaks of an „intellectual capital“ that he has earned and that he leaves to a posterity without being able to dispose of the use of this inheritance.

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5

Le Moal, René. "Invia virtuta via nulla." La chaîne d'union N° 55, no. 1 (January 1, 2011): 1. http://dx.doi.org/10.3917/cdu.055.0001.

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6

Catalfo, Pierluigi, Livio Ferrante, and Francesco Reito. "Nulla salus sine labore." MECOSAN, no. 107 (September 2019): 7–32. http://dx.doi.org/10.3280/mesa2018-107002.

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7

Bessy, Claude, Ludmila Pagliero, Boris Chaffel, and Élodie Vermont. "Nulla dies sine linea." Enfances & Psy 57, no. 4 (2012): 75. http://dx.doi.org/10.3917/ep.057.0075.

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8

COHEN, JOSHUA, and CHARLES SABEL. "Extra Rempublicam Nulla Justitia?" Philosophy & Public Affairs 34, no. 2 (March 2006): 147–75. http://dx.doi.org/10.1111/j.1088-4963.2006.00060.x.

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9

Cipriani, Andrea. "Nulla dies sine linea." Evidence Based Mental Health 17, no. 2 (April 23, 2014): 31–32. http://dx.doi.org/10.1136/eb-2014-101838.

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10

Herra, Rafael. "Labyrinth, Monster, Mirror. In speculo nulla est redemptio." Theory in Action 13, no. 4 (October 31, 2020): 63–72. http://dx.doi.org/10.3798/tia.1937-0237.2050.

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The importance of the labyrinth and the mirror in the history of culture has never ceased. This article reflects on what they agree on and what can be learned from them. The effort to determine where these myths converge brings me to the theme of the monster, which, however, is not always the same. In the article I point out the differences: the Minotaur represents power and is born alongside the labyrinth; the mirror monster, on the other hand, is inside the subject, and it is also an outer voice — an alter ego. Ethical consequences can be drawn from these observations.

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11

Carrera, Alessandro. "Questo interminabile discorso sul nulla." Colloquium 9788879169905 (June 2022): 29–49. http://dx.doi.org/10.7359/990-2022-carr.

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12

Provinciali, Francesco. "II. Due squilli nel nulla." MINORIGIUSTIZIA, no. 4 (February 2011): 215–19. http://dx.doi.org/10.3280/mg2010-004023.

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13

Voltolini, Alberto. "2.2. Il nulla nulleggia ancora." Rivista di estetica, no. 49 (April 1, 2012): 99–113. http://dx.doi.org/10.4000/estetica.1701.

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14

Chlebinskaitė, Kristina. "Subendrintos dalinio bausmių sudėjimo būdu bausmės skyrimas, tinkamai įgyvendinant... nulla poena sine lege principą." Teisė 66, no. 1 (January 1, 2008): 34–45. http://dx.doi.org/10.15388/teise.2008.66.373.

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Straipsnyje nagrinėjamos subendrintos bausmės skyrimo taisyklių taikymo problemos, susijusios su tinkamu nulla poena sine lege principo įgyvendinimu. Some problems of aggregate punishment are covered in this article in order to implement nulla poena sine lege principle correctly.

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15

Hinde, Stephen. "Omnia te adversum spectantia, nulla retorsum*." Computers & Security 20, no. 6 (September 2001): 468–74. http://dx.doi.org/10.1016/s0167-4048(01)00603-4.

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16

Serlupi Crescenzi, Maria. "Nulla die sine linea nel Paradiso Terrestre." CADMO, no. 1 (September 2019): 25–33. http://dx.doi.org/10.3280/cad2019-001003.

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17

d'Orsi, Angelo. "Scrittori (e scrivani), attenti: nulla rimarrŕ impunito!" HISTORIA MAGISTRA, no. 7 (November 2011): 7–10. http://dx.doi.org/10.3280/hm2011-007001.

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18

Puccini, Davide. "LUCIANO ERBA: LO SCOIATTOLO E IL NULLA." Forum Italicum: A Journal of Italian Studies 41, no. 1 (March 2007): 236–39. http://dx.doi.org/10.1177/001458580704100116.

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19

Günther, Klaus. "Nulla poena sine culpa and corporate personhood." Kritische Vierteljahresschrift für Gesetzgebung und Rechtswissenschaft 98, no. 4 (2015): 360–76. http://dx.doi.org/10.5771/2193-7869-2015-4-360.

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20

Cole, Tim. "Review Article: `1945: A Hungarian year nulla?'." Journal of Contemporary History 44, no. 1 (January 2009): 139–47. http://dx.doi.org/10.1177/0022009408098652.

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21

Agrusti, Francesco. "Prime analisi lessicometriche sull'esperimento Nulla dies sine linea." CADMO, no. 2 (January 2015): 13–40. http://dx.doi.org/10.3280/cad2014-002003.

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22

Angelelli, Ignacio. "En torno al principio «Nihili nulla sunt attributa»." Anuario Filosófico 10, no. 2 (October 22, 2018): 9–17. http://dx.doi.org/10.15581/009.10.30393.

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23

Craddock, Andrew. "Non vi è nulla come un progetto IT." PROJECT MANAGER (IL), no. 20 (December 2014): 4. http://dx.doi.org/10.3280/pm2014-020001.

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24

Sobrino, Jon. "Extra pauperes nulla salus. Pequeño ensayo utópico-profético." Revista Latinoamericana de Teología 23, no. 69 (December 31, 2006): 219–61. http://dx.doi.org/10.51378/rlt.v23i69.5018.

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25

Wagner, Jan. "Fino al nulla tranne che una linea sottile." SOCIETÀ DEGLI INDIVIDUI (LA), no. 59 (November 2017): 117–26. http://dx.doi.org/10.3280/las2017-059008.

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26

Shaw, Wendy S. "After Nulla: Through the Lens of Aboriginal Art." Journal of Intercultural Studies 38, no. 3 (May 4, 2017): 301–14. http://dx.doi.org/10.1080/07256868.2017.1314253.

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27

Spedicato, Paolo. "Berlusconi non ha inventato nulla: Boccaccio e l’Arcitaliano." Revista de Italianística, no. 29 (June 12, 2015): 190. http://dx.doi.org/10.11606/issn.2238-8281.v0i29p190-199.

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O ensaio identifica na literatura e história italianas o arquétipo do Arquitaliano ou hiperitaliano, como figuras do exagero e do excesso dentro de um suposto caráter nacional. Com o personagem de Ser Ciappelletto, protagonista da primeira e estratégica novela do grande livro deste autor, o escritor exemplifica essa modalidade de comportamento excessivo, diante do pano de fundo de um afresco dos dois máximos sistemas nos quais se fundamenta o universo tardo-medieval e pré-capitalista europeu: o comércio e a religião

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28

Cirlŕ, Mario. "Bion: l'esperienza di fronte ad O. A proposito di "Un raggio di intensa oscuritŕ" di James S. Grotstein." COSTRUZIONI PSICOANALITICHE, no. 20 (December 2010): 145–57. http://dx.doi.org/10.3280/cost2010-020010.

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Nei seminari e nei testi piů importanti Bion si rivolge al lettore psicoanalista esperto. Non č in nulla e per nulla divulgativo ma intende rendere partecipe l'esperto delle innovazioni tecniche e delle varianti (o invarianti) teoriche a cui la sua pratica di Freud inevitabilmente conduce. L'approccio alla tematica dell'origine lo avvicina al pensiero di Heidegger (al concetto della cura, "all'esserci che deve prendersi cura dell'essere") secondo un percorso non fenomenologico (anche P. Ricoeur č lontano), forse platonico e kantiano, assolutamente vicino alle posizioni della Arendt (e della Kristeva) per quanto riguarda la creativitŕ materna implicita nella rčverie.

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29

Pingree, David. "The Dṛkpakṣasāraṇī: A Sanskrit Version of de la Hire’s Tabulae Astronomicae." Highlights of Astronomy 11, no. 2 (1998): 729. http://dx.doi.org/10.1017/s1539299600018608.

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In November of 1730 the Portuguese astronomer Pedro da Silva arrived in Jayasiṃha’s court bearing, among other books, a copy of the second edition of Philippe de La Hire’s Tabulae Astro-nomicae, published in Paris in 1727. The choice of this text as the representative of contemporary European astronomy being sent to the Maharaja was apparently due to the fact that de La Hire, finding fault with the Rudolphine Tables, whose alleged errors he attributes to Kepler’s hypotheses, claims: Quamobrem id statui Tabulas meas nulli hypothesi, sed observationibus tantummodò superstruere, nulla cuius vis Systematis habita ratione. This abjuring of adhesion to an “heretical” astronomy must have pleased the Jesuits who chose the book. This aspect of the Tabulae Astronomicae (though in fact de La Hire does adhere to an astronomical hypothesis, the heliocentric) appealed also to Jospeh Dubois, who wrote at the beginning of the Jayapura copy on September 1732: Tabulae Astronomicae in quibus Solis, Lunae, reliquorum planetarum motus ex ipsis observationibus nulla adhibita hypotesi traduntur. This same propaganda explains the title, Drkpaksasâranï, given to the adaption of the Tabulae Astronomicae written in Sanskrit verse by Kevalarama, Jayasimha’s jyotisarãja, in or after 1733 when the new city of Jayapura, to which he refers, began to be occupied, and the astonishing fact that Kevalrarãma nowhere in this work mentions the heliocentric theory though the computations that he prescribes are based upon it.

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30

Puspito, Beni, and Ali Masyhar. "Dynamics of Legality Principles in Indonesian National Criminal Law Reform." Journal of Law and Legal Reform 4, no. 1 (January 22, 2023): 129–48. http://dx.doi.org/10.15294/jllr.v4i1.64078.

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This study aims to find out the dynamics of the legality principle in the renewal of criminal law laws in Indonesia. The type of research used is doctrinal research. All data obtained were analyzed qualitatively juridically. This study examines and examines secondary data about the dynamics of the legality principle in reforming criminal law laws in Indonesia. The principle of legality according to Paul Johan Anslem von Feuerbach is nulla poena sine lege; nulla poena sine crimine; nullum crimen sine poena legali. These three phrases then become the adage Nullum delictum, nulla poena sine praevia legi poenali, which means that no act can be punished except for the strength of the criminal rules in the legislation that existed before the act was committed. The results of this studystates that if an act does not meet the formulation of an offense in a written law, the judge can impose a sentence if the act is considered disgraceful, contrary to justice and other social norms in people's lives. So that implicitly the criminal law in Indonesia has recognized the teaching of material lawlessness in a positive function.

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31

Marini, Luigi. "Tempi del processo, professionalitŕ del magistrato, tutela dei diritti." QUESTIONE GIUSTIZIA, no. 5 (December 2011): 98–108. http://dx.doi.org/10.3280/qg2011-005008.

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32

López-Escobar, Esteban. "Charles Horton Cooley: Nulla linea sine Deo." Church, Communication and Culture 6, no. 2 (July 3, 2021): 311–26. http://dx.doi.org/10.1080/23753234.2021.1967176.

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33

Gacka, Patryk. "‘NULLUM CRIMEN, NULLA POENA SINE LEGE’ A ZBRODNIE MIĘDZYNARODOWE." Zeszyty Prawnicze 21, no. 1 (March 13, 2021): 159–94. http://dx.doi.org/10.21697/zp.2021.21.1.06.

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Artykuł ma na celu podjęcie problemu moralnej dostępności prawa w zestawieniu ze standardem nullum crimen, nulla poena sine lege możliwym do wywiedzenia z orzecznictwa Europejskiego Trybunału Praw Człowieka oraz pomocniczo także innych sądów i trybunałów w sprawach dotyczących przewidywalności bezprawnego i karalnego charakteru czynów składających się na zbrodnie międzynarodowe. Dwa pytania wyznaczają zakres prowadzonych analiz. Po pierwsze, analizie poddane zostaje to, do jakiego stopnia karalność zbrodni międzynarodowych była i jest przewidywalna dla zwykłego adresata normy karnoprawnej. Po drugie zaś, artykuł podejmuje kwestię, w jakim zakresie uzasadnione jest powoływanie się na argument z tzw. dostępności moralnej komunikatu kryminalizacyjnego w celu zrekompensowania pewnych niedociągnięć formalnych charakterystycznych dla legislacji międzynarodowej. Badane są ponadto poszczególne kryteria zasady legalizmu w zestawieniu ze zbrodniami międzynarodowymi. Szerszemu omówieniu poddano także trzy rozpatrywane przez ETPC sprawy (Kononov, Vasiliauskas oraz Korbely) odnoszące się kolejno do zbrodni wojennych, zbrodni ludobójstwa oraz zbrodni przeciwko ludzkości.

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34

Pezzella, Mario. "Fatti da nulla. Considerazioni sul digitale e il reale." Rivista di estetica, no. 46 (March 1, 2011): 137–50. http://dx.doi.org/10.4000/estetica.1645.

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35

Napoli, Valerio. "Il male in sé e il nulla in Proclo." Peitho. Examina Antiqua 11, no. 1 (December 23, 2020): 143–70. http://dx.doi.org/10.14746/pea.2020.1.6.

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In his reflection on the nature of evil, the Neoplatonic philosopher Proclus affirms that evil itself (to autokakon) is “also beyond the absolute non-being” (epekeina kai tou mēdamōs ontos). With this assumption, he intends to reinforce the thesis of the non-existence of absolute evil, conceived as totally separate from good, and contrasted with the collateral and parasitic existence of evil mixed with good. He thus maintains a distinction between absolute evil and relative evil, conceived with reference to the distinction between absolute non-being (i.e., nothingness) and relative non-being. In Proclus, the thesis of the non-existence of absolute evil is presented as a necessary consequence of the non-dualist theory of evil in the sphere of a protology that identifies the first Principle of all things in the primary Good (identical to the supra-essential One), and which aims to reconcile the absolute primacy of the latter with the presence of evil in some orders of reality.

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36

Mokhtar, A. "Nullum Crimen, Nulla Poena Sine Lege: Aspects and Prospects." Statute Law Review 26, no. 1 (February 1, 2005): 41–55. http://dx.doi.org/10.1093/slr/hmi005.

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37

Frącz, Stanisław. "Die theologischen Prämissen des interreligiösen Dialogs und der gegenseitigen Toleranz zwischen Islam und Christentum." Studia Oecumenica 16 (December 30, 2016): 359–74. http://dx.doi.org/10.25167/so.3280.

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The fundamental condition of the Christian-Islamic dialogue and of mutual tolerance represents the triumph over the exclusive fundamentalism that, in the Christian religion, found expression in an axiom accepted for centuries – that of extra ecclesiam nulla salus (outside the Church there is no salvation). The fundamentalist-exclusive interpretation of the Koran dogma extra islam nulla salus, still compulsory today, precludes any form of dialogue with and tolerance of people of other faiths. This is not because such an interpretation views Islam as the one true religion – every religion is entitled to this ex natura rei – but rather because it degrades Christians as devotees of polytheism, and thus as “infidels”, whereby they are definitively discredited as partners for dialogue and tolerance.

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38

Presnyakov, M. V. "Wrongfulness of Disciplinary Misconduct in the Public Service and the Principle of “nulla poena sine lege”." Vestnik Povolzhskogo instituta upravleniya 22, no. 6 (2022): 16–23. http://dx.doi.org/10.22394/1682-2358-2022-6-16-23.

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Peculiarities of a disciplinary misconduct as the actual basis for disciplinary responsibility are considered. The author draws attention to the fact that a disciplinary misconduct, unlike an offense, is usually not formalized, therefore, the sign of wrongfulness is not determinative for it. It is proved that in relation to disciplinary misconduct, the application of the principle of “nullum crimen sine lege” (there is no crime without law) is significantly limited.

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39

Heger, Martin. "Von der Konstitutionalisierung von Nulla poena, nullum crimen sine lege in Art. 116 WRV (1919) zu dessen Umkehrung in ein Nullum crimen sine poenadurch das NS-Regime." Miscellanea Historico-Iuridica 20, no. 2 (2021): 9–20. http://dx.doi.org/10.15290/mhi.2021.20.02.01.

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The principle of Legality (nullum crimen, nulla poena sine lege) is the most fundamental principle of German criminal code since it was codified in the Bavarian Criminal Code 1813 for the first time. With the Foundation of the German Empire in 1871 it became an integral part of the new German Penal Code Reichsstrafgesetzbuch). It was constitutionalized in 1919 as a fundamental right with Art. 116 of the Weimar Constitution. It was unchallenged till the Nazi regime came to power. Not within the Empowerment Act but with other legal measures resulting from the burning of the Parliament (”Reichstagsbrand”) on 28 February 1933 till 1935 on, the Nazi regime changed the principle step by step from nullum crimen, nulla poena sine lege to nullum crimen sine poena. They made Analogy in disfavor of the accused person possible and they stated criminal offences with retroactivity. Unfortunately, the Supreme Court of Justice (Reichsgericht) accepted the new provisions and used it as a basis for its sentences. After WW II the allies nullified the Nazi provisions. With Art. 103 § 2 of the new (West-)German constitution from 1949 nulla poena sine lege has been constitutionalized again. The Paper deals with that development with a special focus on the role of the Reichsgericht as the highest body of judges, who were trained in the times before the Nazis came to power.

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40

Sanson, Helena. "»Ma e in latino nulla? Qualcosa sì, ma tanto poco, che paja un nulla«: Donne e latino in Italia fra Sette e Ottocento." Romanische Forschungen 127, no. 4 (December 7, 2015): 449–81. http://dx.doi.org/10.3196/003581215816784128.

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41

Serkowska, Hanna. "Sebastiano Vassalli: da abitante del vento a seguace del nulla." Cahiers d’études italiennes, no. 9 (July 15, 2009): 81–90. http://dx.doi.org/10.4000/cei.192.

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42

Duve, Thomas. "XIII. „... de Bulla lacticiniorum... nulla est necessitas in his Regnis. ...“." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 90, no. 1 (August 1, 2004): 406–29. http://dx.doi.org/10.7767/zrgka.2004.90.1.406.

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43

Vercillo, Emilio. "Le parti e il nulla. Trauma theory e sviluppo dissociativo." PSICOBIETTIVO, no. 1 (March 2016): 127–33. http://dx.doi.org/10.3280/psob2016-001009.

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44

Newell, James L. "Filosofia di Berlusconi: L'essere e il nulla nell'Italia del Cavaliere." Journal of Modern Italian Studies 18, no. 1 (January 2013): 126–28. http://dx.doi.org/10.1080/1354571x.2013.730296.

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45

Raschietti, Stefano. "“Extra Ecclesiam nulla salus”: história e atualidade de um axioma." Caminhos de Diálogo 5, no. 7 (December 13, 2017): 43. http://dx.doi.org/10.7213/cd.a5n7p43-56.

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Este ensaio busca um significado do dogma “extra Ecclesiam nulla salus” (“fora da Igreja não há salvação”) para os dias de hoje. De sua interpretação exclusivista e eclesiocêntrica, que dominou a história da Igreja até o Concílio Vaticano II, é possível encontrar outro tipo de interpretação que atinge nas fontes patrísticas. Inicialmente dirigido aos apóstatas que rompiam com a comunhão na Igreja, o conteúdo deste enunciado foi estendido só aos poucos aos não cristãos como forma de condenação e de coerção proselitista. Ainda aparece na doutrina oficial apontando para a necessidade da mediação da Igreja para a salvação. Mas ao retomarmos seu sentido originário, podemos descobrir outra relevância, atual e profética.

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46

Simmert, Sebastian. "Nulla poena sine lege. Etiam sine lege poena est conscientia." Rechtsphilosophie 2, no. 3 (2016): 283–304. http://dx.doi.org/10.5771/2364-1355-2016-3-283.

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47

Costagliola D’abele, Michele. "G. Fusco Girard, Mallarmé «Dernière Mode». L’infinito e il nulla." Studi Francesi, no. 170 (LVII | II) (July 1, 2013): 480–81. http://dx.doi.org/10.4000/studifrancesi.3175.

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48

Lollini, Massimo. "Il Nulla E L'Esperienza: La Poesia Neobarocca Di Edoardo Cacciatore." Italian Culture 13, no. 1 (January 1995): 175–85. http://dx.doi.org/10.1179/itc.1995.13.1.175.

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Bruno, Giordano, and Angelo Gilio. "Confronto fra eventi condizionati di probabilità nulla nell'inferenza statistica Bayesiana." Rivista di Matematica per le Scienze Economiche e Sociali 8, no. 2 (September 1985): 141–52. http://dx.doi.org/10.1007/bf02088771.

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50

Stoffel, Jean-François. "«Nulla unquam inter fidem et rationem vera dissensio esse potest»." Revue des questions scientifiques 191, no. 3-4 (December 1, 2020): 311–68. http://dx.doi.org/10.14428/qs.v191i3-4.69883.

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Abstract:

Cet article se propose, de manière générale, d’étudier le positionnement idéologique de la Société scientifique de Bruxelles durant les quarante premières années de son existence grâce à la reconstitution explicite de son programme et, de manière spécifique, de situer ce positionnement au sein de l’alternative incarnée par le camp catholique des intransigeants et celui des progressistes. Pour atteindre cet objectif, il privilégie la devise de la Société et la figure de son deuxième Secrétaire, en l’occurrence Paul Mansion, en se basant prioritairement sur le corpus textuel constitué par les rapports annuels de celui-ci et par ceux de son prédécesseur, à savoir le R.P. Carbonnelle. En étant particulièrement attentif à identifier ce qui, suite notamment à l’injonction romaine de 1890, aurait pu différencier le mandat de Mansion de celui de Carbonnelle, il se propose de tester l’hypothèse selon laquelle cette différence résiderait non seulement dans une attitude désormais plus favorable à l’égard du néothomisme, mais encore dans le passage d’une apologétique intransigeante à une apologétique plus pondérée. * * * This article proposes, firstly, a general study of the ideological positioning of the Société scientifique de Bruxelles during the first forty years of its existence by means of a detailed reconstruction of its programme, and, secondly, a specific account of its situation within the alternative represented by the Intransigent and Progressive Catholic camps. In order to achieve this objective, it favours the motto of the Société and the figure of its second Secretary, namely Paul Mansion, basing itself primarily on a corpus of texts consisting of his annual reports and those of his predecessor, Father Carbonnelle. While taking particular care in identifying that which, following the Roman injunction in 1890, might have differentiated Mansion’s mandate from Carbonnelle’s, it offers to test the hypothesis that this difference lies, not only in a more favourable attitude towards neo-Thomism, but also in the transition from an intransigent apologetics to a more balanced apologetics.

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