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Journal articles on the topic 'Pistis'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

Goldin, Owen. "Pistis, Persuasion, and Logos in Aristotle." Elenchos 41, no. 1 (November 25, 2020): 49–70. http://dx.doi.org/10.1515/elen-2020-0003.

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AbstractThe core sense of pistis as understood in Posterior Analytics, De Anima, and the Rhetoric is not that of a logical relation in which cognitively grasped propositions stand in respect to one another, but the result of an act of socially embedded interpersonal communication, a willing acceptance of guidance offered in respect to action. Even when pistis seems to have an exclusively epistemological sense, this focal meaning of pistis is implicit; to have pistis in a proposition is to willingly accept that proposition as a basis for some kind of activity (albeit possibly theoretical) as a result of some kind of communicative act. This is in accordance with Aristotle’s understanding of argumentation as a social practice, entered into in order lead others to certain actions, for certain ends. Understanding pistis in this way allows us to understand how it is that pistis admits of quantitative variation.

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2

Horrell, David G. "Reconfiguring Early Christian ‘Faith’." Ecclesiology 12, no. 3 (October 13, 2016): 354–62. http://dx.doi.org/10.1163/17455316-01203007.

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Teresa Morgan’s Roman Faith and Christian Faith provides a major new study of the lexicon of ‘faith’ (pistis/fides) in the early Roman Empire. This review essay provides a summary of the book’s contents as well as a critical assessment. The book begins with study of uses of pistis and fides in Greek and Roman sources, in domestic and personal relations, in military and religious contexts. It then moves to the Septuagint, before turning to the New Testament, which is considered in detail. The early Christian sources are unusual in the prominence and weight they give to pistis, but their usage nonetheless fits within the wider social and cultural matrix, in which pistis and fides primarily express the notion of trust and express the importance of trust and fidelity in a wide range of social and religious relationships. In these early Christian sources there is a heavy focus on divine-human pistis, but this creates networks of trusting and trustworthiness that are crucial to the formation and cohesion of early Christian communities. Some critical questions may be raised – for example, concerning Morgan’s heavy focus on divine-human pistis, and her arguments against the early emergence of a titular usage of pistis to denote the early Christian movement – but overall this is an important study which should reconfigure our sense of early Christian (and especially Pauline) pistis, which is less about ‘belief’, whether salvific or propositional, and more about relationships of trust, which are the foundation of community.

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3

Bates, Matthew W. "The External-Relational Shift in Faith (Pistis) in New Testament Research: Romans 1 as Gospel-Allegiance Test Case." Currents in Biblical Research 18, no. 2 (January 2, 2020): 176–202. http://dx.doi.org/10.1177/1476993x19889213.

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Evidence is marshalled for a recent ‘external-relational shift’ in scholarly understandings of pistis (traditionally translated ‘faith’) among New Testament scholars and historians of early Christianity and its social world. There is a movement away from predominantly personal existential accounts of pistis toward those that are relational and outwardly manifest. ‘Faith’ ( pistis) is predominantly a way of life characterized by fidelity or loyalty which is outwardly expressed in relationships. Beyond the New Perspective on Paul, which is an obvious factor, four streams are feeding this shift: (1) the pistis Christou debate, (2) increased appreciation of ancient social and cultural norms, (3) advances in linguistics, and (4) an emphasis on the gospel as a royal proclamation. To show why the external-relational shift matters theologically, Paul’s use of pistis in Romans 1 is explored along external-relational lines.

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4

Alexander, Loveday. "A Map of Understanding: The Riskiness of Trust in the World of the Early Christians." Journal for the Study of the New Testament 40, no. 3 (February 23, 2018): 276–88. http://dx.doi.org/10.1177/0142064x18755910.

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Faith is an important concept in early Christianity. But what did the word pistis (and its Latin equivalent fides) mean in the everyday language of Greeks and Romans? In her important study, Teresa Morgan rightly insists that we need to pay as much attention to the way words worked in the mentalité of the wider social world with which Christians were seeking to communicate as we do to the ways they are used in the New Testament. This article seeks to summarize Morgan’s understanding of pistis in the classical world and its impact on NT texts, focusing on the two major themes of pistis as relationship ( believing/trusting in) and pistis as propositional belief ( believing that).

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5

Winter, Franz. "Studying the “Gnostic Bible”." International Journal for the Study of New Religions 9, no. 1 (December 7, 2018): 83–112. http://dx.doi.org/10.1558/ijsnr.37405.

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In 1983, a book entitled El Pistis Sophia Develado (Pistis Sophia Unveiled) by the Colombian esoteric writer Samael Aun Weor, born Víctor Manuel Gómez Rodríguez (1917-1977), was published posthumously. It is considered a commentary to an important ancient Gnostic text, Pistis Sophia, that is read according to the Neo-Gnostic teachings of the author. This article provides insight into Weor's specific approach to this text and the "Procrustean bed" of interpretation he applied to it.

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6

BRANKAER, Johanna. "De Pistis à Ève." Le Muséon 121, no. 3 (December 31, 2008): 265–83. http://dx.doi.org/10.2143/mus.121.3.2034321.

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7

Janzen, J. Gerald. "Coleridge and Pistis Christou." Expository Times 107, no. 9 (June 1996): 265–68. http://dx.doi.org/10.1177/001452469610700903.

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8

Easter, Matthew C. "The Pistis Christou Debate: Main Arguments and Responses in Summary." Currents in Biblical Research 9, no. 1 (September 23, 2010): 33–47. http://dx.doi.org/10.1177/1476993x09360725.

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The πíστiς Xρiστoȗ ( pistis Christou) debate continues to be a lively point of scholarly interest. While a vast amount of literature appears on the subject, interpreters often repeat a few main arguments in support of their position. This essay discusses the main exegetical arguments for the two major sides in the pistis Christou debate and how others have responded to the arguments. Arguments for the objective genitive are treated first, followed by those for the subjective genitive. The essay closes with a discussion of the way interpreters have relied on their prior understanding of the larger concept of Paul’s theology as the decisive argument for their position. As such, the essay finds that this larger hermeneutical question of the nature of Paul’s gospel is the true locus of the pistis Christou debate.

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9

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

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10

HOWARD-SNYDER, DANIEL. "Pistis, fides, and propositional belief." Religious Studies 54, no. 4 (October 26, 2018): 585–92. http://dx.doi.org/10.1017/s0034412517000452.

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AbstractIn my contribution to the symposium on Teresa Morgan's Roman Faith and Christian Faith, I set the stage for three questions. First, in the Graeco-Roman view, when you put/maintain faith in someone, is the cognitive aspect of your faith compatible with scepticism about the relevant propositions? Second, did some of the New Testament authors think that one could put/maintain faith in God while being sceptical about the relevant propositions? Third, in her private writings, Saint Teresa of Calcutta described herself as living by faith and yet not believing; even so, by all appearances, she was an exemplar of faith in God. Would people during the period of your study tend to see her as an exemplar of faith in God?

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11

Zec, Daniel. "Divine Spark or Pistis Sophia." IKON 8 (June 2015): 275–84. http://dx.doi.org/10.1484/j.ikon.5.107811.

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12

Hawthorne, Kevin. "The Rhetorical Resolution of Sophokles’ Aias." Mnemosyne 65, no. 3 (2012): 387–400. http://dx.doi.org/10.1163/156852511x547857.

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Abstract The resolution at the end of Sophokles’ Aias is brought about through a collaborative rhetorical strategy between Odysseus and Agamemnon. They agree to redirect their agôn away from the deliberative question of whether to bury Aias toward an interrogation of Odysseus’ philia, so that Agamemnon can eventually grant the burial publicly as a favor to Odysseus. In Aristotelian terms, the debate takes the unusual form of developing the character pistis in isolation from the logical pistis. This mutual avoidance of a demand for theoretical agreement is analogous to democratic practice.

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13

Ferwerda, Rein. "Il concetto di pistis in Platone." Ancient Philosophy 21, no. 2 (2001): 496–98. http://dx.doi.org/10.5840/ancientphil200121232.

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14

MORGAN, TERESA J. "Response to my commentators." Religious Studies 54, no. 4 (October 26, 2018): 592–604. http://dx.doi.org/10.1017/s0034412517000464.

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AbstractResponding to key questions raised by the other three, this article discusses the factors which led to the development of Christian fideism and why Christians were seen as a threat to wider society. It considers whether early Christian discourses always represent (of characters in narratives), or demand, belief alongside trust and other relational aspects of pistis, and argues that it is sometimes possible to have effective pistis without having right beliefs. It discusses the variable relationship between belief and doubt in New Testament texts, and suggests how the faith of St Teresa of Calcutta might have been viewed by early Christians.

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15

Ostrowski, Henryk. "Problem definicji wiary w "Dywanach" Klemensa Aleksandryjskiego." Vox Patrum 10 (June 15, 1986): 163–76. http://dx.doi.org/10.31743/vp.10471.

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16

Eyl, Jennifer. "Philo and Josephus on the Fidelity of Judeans." Journal of Ancient Judaism 12, no. 1 (March 29, 2021): 94–121. http://dx.doi.org/10.30965/21967954-bja10003.

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Abstract The first century sees a substantial rise in the frequency with which Greek speaking authors discuss pistis (here, understood as fidelity, trust, confidence, proof). The authors who use pistis the most include Philo, Paul, and Josephus. This suggests that while many people are thinking about fidelity, ethnic Judeans are thinking about it disproportionately. This essay focuses on two such authors, Philo and Josephus. I argue that both Judeans claim fidelity to be a foundational national-ethnic characteristic, from the patriarchs to their own day. Furthermore, the article argues that this image of enduring Judean fidelity can be better understood within the context of living under the colonizing power of Rome – a principate that is equally preoccupied with fidelity (fides).

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17

Stubbs, David L. "The shape of soteriology and the pistis Christou debate." Scottish Journal of Theology 61, no. 2 (May 2008): 137–57. http://dx.doi.org/10.1017/s003693060800392x.

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AbstractA historic debate with great implications for theology has resurfaced in New Testament circles; however, it has not received the attention it should by theologians. It concerns how to translate and interpret approximately ten instances of the Greek phrase pistis Christou and its near equivalents in the letters of Paul. This phrase occurs within theologically crucial sections of Romans and Galatians, which have provided the foundation for the Reformation understanding of ‘justification by grace through faith’. The question is whether ‘faith’ in these phrases refers principally to the believer's ‘faith in Christ’, as traditionally understood, or should be translated and understood as ‘the faith of Christ’. In this article, I hope to introduce theologians to this debate and make a contribution to it from a theological angle, by describing the two primary ‘patterns of soteriology’ which are in play, and then examining how easily these different patterns of soteriology can be read onto what Paul writes concerning three crucial issues in his letters: salvation, the Law and the ‘righteousness of God’. I argue that the overall theological vision which includes three facets – a christologically centred understanding of the pistis Christou passages, a broader understanding of pistis, and the centring of soteriology around the concept of ‘participation in Christ’ – provides the most convincing interpretational matrix for reading Paul. I also point out implications this has for contemporary theology.

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18

Oakes, Peter. "Pistis as Relational Way of Life in Galatians." Journal for the Study of the New Testament 40, no. 3 (February 23, 2018): 255–75. http://dx.doi.org/10.1177/0142064x18755933.

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Using the Septuagint as an example, this article supports Teresa Morgan’s recent contention that πίστις is essentially relational. On the basis of the prevalence of relationality, the article offers a critique of readings of Galatians that privilege other concepts, such as Benjamin Schliesser’s emphasis on spatiality. The study then argues that, instead of Morgan’s ‘ pistis is a relationship’, it would be more accurate and exegetically useful to bring out the action-reference of πίστις with an expression such as ‘πίστις is a relational way of life’. The article will argue that the most likely relational reading of πίστις in Galatians is one in which πίστις primarily represents trust, loyalty and/or trustworthiness in the relationship between the current Christ and people. This raises questions over the focus of πίστις on past events in the work of scholars such as Richard Hays and John Barclay. If πίστις Χριστοῦ is to be read as involving an ‘objective genitive’ it probably denotes people’s trust in and loyalty to Christ and also possibly to God through Christ. If it is to be read as a ‘subjective genitive’, it would probably primarily denote Christ’s current reliability and loyalty in his relationship to people, and conceivably also to God. Various directions of πίστις between people, Christ and God are possible in Galatians but the one most often clearly evidenced is between people and Christ.

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19

Le Boulluec, Alain. "La foi ( pistis ) entre croyance et savoir selon Origène dans le Contre Celse." Thème 13, no. 1 (March 14, 2006): 59–78. http://dx.doi.org/10.7202/012525ar.

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Résumé Laissant de côté le pacte entre contractants de puissance inégale que supposent les termes pistis et pisteuein et l’élément quasi institutionnel qui établit la foi ( pistis ) sur une règle ecclésiastique, l’enquête s’applique à la réponse d’Origène au pamphlet du philosophe Celse contre le christianisme. À Celse qui réduit la foi chrétienne à la croyance et qui la soumet donc au doute, Origène prétend opposer les garants qui assurent sa validité, selon les méthodes de la persuasion rhétorique. Il l’éloigne de la croyance et de la coutume en lui octroyant un fondement « naturel ». Il est conduit aussi à admettre plusieurs degrés dans la connaissance religieuse, en modifiant la distinction opérée par Platon entre « foi » et « intellec-tion ». L’exigence de compréhension et de savoir cependant n’exclut pas, dans la recherche du sens des Écritures comme dans les rapports avec les puissances invisibles, le recours à des pratiques de type rituel qui impliquent une expérience étrangère au régime de la croyance et de la foi.

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20

Hay, David M. "Pistis as "Ground for Faith" in Hellenized Judaism and Paul." Journal of Biblical Literature 108, no. 3 (1989): 461. http://dx.doi.org/10.2307/3267114.

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21

Kozhaya, David, Jeremie Decouchant, Vincent Rahli, and Paulo Esteves-Verissimo. "PISTIS: An Event-Triggered Real-Time Byzantine-Resilient Protocol Suite." IEEE Transactions on Parallel and Distributed Systems 32, no. 9 (September 1, 2021): 2277–90. http://dx.doi.org/10.1109/tpds.2021.3056718.

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22

Pereira, Aislan Fernandes. "HEBREUS 11.1." Revista Summae Sapientiae 3, no. 1 (December 4, 2020): 7–28. http://dx.doi.org/10.53021/summaesapientiae.v3i1.84.

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Este trabalho apresenta uma interpretação de Hebreus 11.1, cuja reivindicação principal é de que o verso não trata de fé, mas antes de confiança resistente. Essa afirmação é baseada principalmente na elucidação do uso das palavras gregas “pistis” (πίστις), “hipostasis” (ὑπόστασις) e “elenchos” (ἔλεγχος) contidas no versículo. Assim, argumenta-se em favor, não da tradicional definição de fé cristã, porém a respeito do que a confiança genuinamente cristã é capaz de resistir, ou melhor, suportar.

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23

Campbell, Douglas A. "Romans 1:17-A Crux Interpretum for the PISTIS XRISTOU Debate." Journal of Biblical Literature 113, no. 2 (1994): 265. http://dx.doi.org/10.2307/3266514.

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24

Dodd, Brian. "Romans 1:17: A Crux Interpretum for the PISTIS XRISTOU Debate?" Journal of Biblical Literature 114, no. 3 (1995): 470. http://dx.doi.org/10.2307/3266265.

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25

Von Zuben, Newton Aquiles. "Emuna e pistis: a noção de fé no pensamento de Martin Buber." HORIZONTE 15, no. 45 (March 31, 2017): 134. http://dx.doi.org/10.5752/p.2175-5841.2017v15n45p134.

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<p> paradigma estabelecido pela dualidade de “palavras-princípio” (<em>Grundwort</em>) Eu-Tu e Eu-Isso, a intuição axial do pensamento dialógico de Martin Buber se constitui como pedra angular de sua obra sobre religião: a dupla disposição de um homem-Eu e de Deus-Tu fundada num encontro recíproco. A fé – <em>Glauben </em>- é a resposta do homem a Deus, no encontro no qual Ele se mostra pela Palavra como Tu Eterno na revelação como mistério de Presença. Buber propõe duas maneiras opostas de crer: de um lado, a <em>Emunah</em>, como confiança pessoal ou abandono confiante de um povo, Israel, que se deixa guiar por Deus e, de outro lado, a <em>Pistis</em>, a qual, segundo o apóstolo Paulo, é a adesão individual a um conteúdo de fé, de um <em>credo</em> tido por verdadeiro. Os dois modos de crer, embora haja diversidade nos conteúdos de fé, podem ser apreendidos a partir de experiências vividas: tenho confiança em alguém e reconheço um fato como verdadeiro. Para tais experiências, não se consegue “dar razão” ou justificá-las. O objetivo desta comunicação é apresentar, de maneira sucinta, o pensamento de Martin Buber sobre essa questão que pode ilustrar o seu entendimento das relações entre o Cristianismo helenista e o Judaísmo. </p><p>Palavras-chave: <em>Emunah</em>; <em>Pistis</em>; Fé; Martin Buber.</p>

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26

Lüke, Nathanael. "Glaube in Den Pastoralbriefen: Pistis Als Mitte Christlicher Existenz - By Bernhard Mutschler." Religious Studies Review 38, no. 1 (March 2012): 22. http://dx.doi.org/10.1111/j.1748-0922.2011.01578_21.x.

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27

Gierth, Brigitte. "Un apophtegme commun à la Pistis Sophia et à l'Évangile selon Thomas ?" Revue des Sciences Religieuses 64, no. 3 (1990): 245–49. http://dx.doi.org/10.3406/rscir.1990.3151.

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28

Campbell, Douglas A. "False Presuppositions in the pistis Xristou Debate: A Response to Brian Dodd." Journal of Biblical Literature 116, no. 4 (1997): 713. http://dx.doi.org/10.2307/3266556.

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29

Noël, Marie-Pierre. "Isocrates and the Rhetoric to Alexander: Meaning and Uses of Tekmerion." Rhetorica 29, no. 3 (2011): 319–35. http://dx.doi.org/10.1525/rh.2011.29.3.319.

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De nombreux points communs ont été soulignés entre la Rhétorique à Alexandre et l'œuvre d'Isocrate, ce qui suggère un arrière-plan technique commun, mais l'usage que ce dernier fait du vocabulaire de la preuve (pistis) n'a jamais été considéré comme systématique. Ainsi, des termes comme semeion, tekmerion, elenchos sont perçus comme de simples synonymes. Nous voudrions montrer ici, en prenant l'exemple du tekmerion, qu'Isocrate fait au contraire un usage très cohérent de ces termes, conforme aux définitions de la Rhétorique à Alexandre et qui éclaire le fonctionnement de ce mode de preuve, hérité de la pratique judiciaire et des technai sophistiques.

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30

Campbell, D. A. "The Meaning of PISTIS and NOMOS in Paul: A Linguistic and Structural Perspective." Journal of Biblical Literature 111, no. 1 (1992): 91. http://dx.doi.org/10.2307/3267511.

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31

Guo, Jialin, Gaisheng Zhang, Yulong Song, Shoucai Ma, Na Niu, and Junwei Wang. "The development, penetrance, and seed vigour of multi-ovary wheat and its application in hybrid breeding." Crop and Pasture Science 70, no. 9 (2019): 781. http://dx.doi.org/10.1071/cp19140.

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Multi-ovary wheat is a unique variety of wheat that has one to three pistils and three stamens, and can stably set one to three grains in each floret. By observing the developmental process of additional pistils, we found that the additional pistil was derived from a protrusion generated at the base of the main pistil, between the frontal stamen and lateral stamen. The additional pistil’s development was greatly delayed compared with the main pistil at an early stage. However, after the awn exposed stage, it developed very rapidly to a mature pistil within the maturity time of the main pistil. Generally, the grains originating from additional pistils were smaller than the grains from the main pistil. By studying the penetrance and germination conditions of multi-ovary wheat, we found that no matter which ovary the grains originated from, they had the same penetrance. However, the germination ability of grains generated from the main pistil was significantly higher than that of grains from additional pistils. Our results showed that multi-ovary wheat was an excellent variety, not only for studying the mechanisms of the multi-ovary trait and floral development in wheat, but also for improving the propagation coefficient and promoting the progress of wheat breeding. This paper lays a theoretical foundation for the practical application of multi-ovary trait in hybrid wheat; our results could be implemented in fostering future breeding activities focussed on the development of high yield wheat cultivars.

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32

Moberly, R. W. L. "Knowing God and Knowing About God: Martin Buber's Two Types of Faith Revisited." Scottish Journal of Theology 65, no. 4 (October 9, 2012): 402–20. http://dx.doi.org/10.1017/s003693061200018x.

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AbstractInitially I briefly expound Martin Buber's Two Types of Faith so as to clarify Buber's sharp contrast between Jewish faith (Hebrew Emunah) and Christian belief (Greek Pistis). I suggest that Buber's polarisation of Emunah, a trust and existential engagement with God, over against Pistis, an intellectual acknowledgement which lacks immediacy with God, has certain resonances with Wilfred Cantwell Smith's distinguishing between ‘faith’ and ‘belief’ in his attempt to overcome the Enlightenment tendency to reduce religious faith to propositional belief. I also acknowledge that Buber's conceptually alert and religiously constructive engagement with the Bible in its own way embodies many of the concerns in the current attempts to bring Bible and theology together via ‘theological interpretation’ or ‘a canonical approach’. However, Buber's account of the Old Testament overlooks the presence of the idiom ‘to know that’ (Hebrew yada( ki), which points to the importance of cognitive content in relation to knowing Israel's God. I consider a number of narratives which feature the deuteronomic idiom ‘to know that Yhwh is God’ (or closely comparable formulations) – Elijah on Mount Carmel (1 Kings 18), Rahab (Joshua 2), Naaman (2 Kings 5) and David and Goliath (1 Samuel 17) – and consider the function of ‘knowing that Yhwh is God’ in each passage. By way of conclusion I reflect on the complementarity of ‘knowing God’ and ‘knowing about God’ and the problematic nature of tendencies, represented by Buber, to set these over against each other. I also suggest that there is fruitful work to be done through a comparative and synthetic biblical and theological study of the relationship between the Old Testament concern that people should ‘know that Yhwh is God’ and the New Testament concern that people should ‘believe that Jesus Christ is Lord’.

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33

Bulley, Alan D. "Death and rhetoric in the Hebrews "hymn to faith"." Studies in Religion/Sciences Religieuses 25, no. 4 (December 1996): 409–23. http://dx.doi.org/10.1177/000842989602500403.

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Michael R. Cosby's The Rhetorical Composition and Function of Hebrews 11 provides the most extensive rhetorical analysis of the passage in question. In spite of the title of his book, however, Cosby's discussion of "function" has more to do with the rhetorical function of individual elements of style in Hebrews 11 than it has to do with the workings of the chapter as a persuasive unit. This article attends to the role of chapter 11 in the argumentation of Hebrews by building on Cosby's work through analysis of the techniques of epideictic rhetoric in connection with orations celebrating the dead, and of the inter-relation of the themes of pistis, suffering and death.

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34

Hosle, Paul. "The Allegory of the Cave, the Ending of the Republic, and the Stages of Moral Enlightenment." Philologus 164, no. 1 (June 3, 2020): 66–82. http://dx.doi.org/10.1515/phil-2020-0103.

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AbstractThis essay aims to shed new light on the stages of moral enlightenment in the Allegory of the Cave, of which there are three. I focus on the two stages within the cave, represented by eikasia and pistis, and provide a phenomenological description of these two mental states. The second part of the essay argues that there is a structural parallelism between the Allegory of the Cave and the ending of the Republic. The parallelism can be convincingly demonstrated by a purely formal analysis, but additionally it complements and reinforces the original interpretation of the Cave, insofar as the ending of the Republic also mirrors, on the level of content, the previously adduced stages of moral enlightenment.

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35

Potter, Brent. "Eudaimonia, Faith (Pistis), and Truth (Aletheia): Greek Roots and the Construction of Personal Meaning." Journal of Constructivist Psychology 30, no. 1 (February 17, 2016): 57–62. http://dx.doi.org/10.1080/10720537.2015.1119090.

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36

Zhou, Yan, Shumin Gao, Xiaofang Zhang, Hua Gao, Qing Hu, Yanru Song, Yanhong Jiao, and Hongbo Gao. "Morphology and biochemical characteristics of pistils in the staminate flowers of yellow horn during selective abortion." Australian Journal of Botany 60, no. 2 (2012): 143. http://dx.doi.org/10.1071/bt11210.

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Yellow horn (Xanthoceras sorbifolia Bunge), an andromonoecious woody plant, has both hermaphrodite and staminate flowers. Both stamens and pistils in hermaphrodite flowers develop normally, but the pistils are aborted and the stamens develop normally in staminate flowers. To investigate the anatomical and biochemical characteristics of the aborted pistils in staminate flowers, anatomical and biochemical assays were carried out. Microstructure, ultrastructure and their histochemistry were analysed. The hypotheses that amylase and endogenous hormones are involved in pistil abortion were tested by comparing the homochronous pistil tissues in both hermaphrodite and staminate flowers. We conclude that pistil abortion occurs at the meiosis stage of megasporocyte cells and programmed cell death in staminate flowers. Simultaneously, we observed that starch grains and protein abundance are of benefit to megasporocyte meiosis. Our study indicates that the low activity of amylase isozymes α3 and α4 will result in insufficient soluble sugars for pistil development. The endogenous hormones gibberellic acid (GA3) and abscisic acid (ABA) in the pistil of both staminate and hermaphrodite flowers at four stages were measured by gas chromatography–mass spectrometry. The results suggested that both ABA and GA3 are related to pistil abortion. In addition, a high ratio of GA3 and ABA exists in the stage of megasporocyte cells until the stage of megasporocyte meiosis I, which affects the normal activity of sucrose invertase and pistil development in staminate flowers. These results suggest that starch grains, proteins and endogenous hormones are important for pistil development and, as well, that pistil abortion in staminate flowers is related to the level of endogenous hormones and the activity of amylase isozymes.

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Maroco Dos Santos, Emanuel José. "Unamuno y su concepción trágica de la existencia." Alpha: Revista de Artes, Letras y Filosofía, no. 47 (January 2, 2019): 177–90. http://dx.doi.org/10.32735/s0718-220120180004700173.

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El sentimiento trágico de la vida fue una de las grandes aportaciones filosófico-religiosas de don Miguel de Unamuno. Si es cierto que, al lado de su concepción trágica de la existencia, se yuxtaponen conceptos tan fundamentales y decisivos como los de conatus essendi, lucha por la vida, fe y Dios, en el presente estudio nos ceñiremos a la relación polémica y angustiada que la pistis mantiene con la gnosis o, si se quiere, que la fe mantiene con la razón en cuanto al destino último de las conciencias individuales. Con ello intentaremos poner de relieve los rasgos más característicos y simbólicos de la existencia humana tal como la conceptualizó Unamuno en su época finisecular decimonónica, cuando el positivismo y la fenomenología impugnaban la metafísica como rama legítima del conocimiento.

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38

Durner, Edward F., and Thomas J. Gianfagna. "Peach Pistil Carbohydrate and Moisture Contents and Growth during Controlled Deacclimation following Ethephon Application." Journal of the American Society for Horticultural Science 116, no. 3 (May 1991): 507–11. http://dx.doi.org/10.21273/jashs.116.3.507.

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Flower bud growth and carbohydrate content of pistils of two peach cultivars [Prunus persica (L.) Batsch. cvs. Jerseydawn and Jerseyglo] was studied during controlled postrest deacclimation in February and March at 7 and 21C following an application of ethephon (100 mg·liter-1, in October. Ethephon-treated pistils contained more sorbitol and sucrose than untreated pistils, and levels of both sugars decreased during deacclimation. Sorbitol content decreased more rapidly at 21C than at 7C in February, but no difference was detected in March. Fructose content increased during deacclimation in February and was not affected by cultivar, ethephon treatment, or deacclimation temperature. In March, fructose increased in untreated `Jerseydawn' pistils during deacclimation, but not in ethephontreated pistils. In `Jerseyglo', fructose was detected in all samples and declined during deacclimation. Glucose was not detected in treated pistils in February. In untreated pistils, glucose increased during deacclimation. In March, glucose was not detected in `Jerseydawn' pistils reacclimated at 7C. At 21C, glucose was detected only in untreated pistils after 2, 3, or 4 days of deacclimation. In `Jerseyglo', glucose was detected in all pistils. Moisture content of ethephon-treated pistils was lower than untreated pistils in both February and March. Pistil moisture content during deacclimation increased more slowly in ethephon-treated pistils than in untreated pistils in February, but not in March. Pistils sampled in March had a lower moisture content when reacclimated at 7C than at 21C. Pistil growth at 21C was slower in ethephon-treated buds than in untreated buds, but no difference was detected at 7C. The effects of a fall application of ethephon on the carbohydrate content of flower buds in relation to both winter deacclimation and growth in the spring are discussed. Chemical names used: (2-chloroethyl) phosphoric acid (ethephon).

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39

Dawson, Cindy. "Assaulting Sophia, Protecting Sophia: the Female Body as a Symbolic Artifact in Gnostic Mythology." Gnosis: Journal of Gnostic Studies 5, no. 2 (September 8, 2020): 149–71. http://dx.doi.org/10.1163/2451859x-12340091.

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Abstract This article explores the construction and function of the female body in four Gnostic texts: Pistis Sophia, On the Origin of the World, Hypostasis of the Archons, and Apocryphon of John. In these texts’ accounts of the mythological origin of the cosmos, the exposed bodies of Sophia and her daughters are consistently depicted as objects of excessive, often gratuitous sexual violence. Yet in the midst of this violence appears another, equally consistent motif: the Gnostic writers protected their female characters through a variety of narratival techniques, such as transforming the female body into a tree or a strenuous insistence on the violence’s ultimate failure. This article accounts for this curious pairing of violence and protection by evaluating the female body as a symbolic artifact embedded with the values of the patriarchal culture which constructed it, a culture which valued the female body as a reliable, untainted conduit of progeny.

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40

Labarrière, Jean-Louis. "Fables et métaphores comme arguments logiques du discours politique dans la Rhétorique d'Aristote." Classica - Revista Brasileira de Estudos Clássicos 13, no. 13/14 (December 1, 2001): 233. http://dx.doi.org/10.24277/classica.v13i13/14.486.

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Aristote considère que, au sein des preuves morales, la preuve par le caractère est la plus adaptée au discours politique tandis que celle cherchant à exciter les passions des auditeurs est plus adaptée au discours judiciaire. Cette preuve (pistis), qui a pour fin de faire paraître l'orateur d'une certaine qualité, rend la harangue plus noble que le plaidoyer. Mais en ce qui concerne les preuves logiques, le plaidoyer a l'avantage du fait que, portant sur le passé, il peut user d'enthymèmes. La harangue, portant sur I'avenir, use des exemples (paradeigmata), qui sont de deux types: les exemples historiques, qui devraient être les plus forts, ou les fables et paraboles, auxquelles l'orateur a recours car l'histoire est souvent muette. C'est cette utilisation des fables qui est ici interrogée: il ne faut en user que si l'on sait apercevoir les ressemblances, trait qui caractérise celui qui sait faire des métaphores.

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Calderon-Urrea, A., and S. L. Dellaporta. "Cell death and cell protection genes determine the fate of pistils in maize." Development 126, no. 3 (February 1, 1999): 435–41. http://dx.doi.org/10.1242/dev.126.3.435.

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The formation of unisexual flowers in maize requires the selective elimination and sexual maturation of floral organs in an initially bisexual floral meristem. Elimination of pistil primordia occurs in the primary and secondary florets of the tassel spikelets, and in the secondary florets of ear spikelets. Ill-fated pistil cells undergo a cell death process associated with nuclear degeneration in a specific spatial-temporal pattern that begins in the subepidermis, eventually aborting the entire organ. The sex determination genes tasselseed1 and tasselseed2 are required for death of pistil cells. tasselseed1 is required for the accumulation of TASSELSEED2 mRNA in pistil cells. All pistil primordia express TASSELSEED2 RNA but functional pistils found in ear spikelets are protected from cell death by the action of the silkless1 gene. silkless1 blocks tasselseed-induced cell death in the pistil primordia of primary ear florets. A model is proposed for the control of pistil fate by the action of the ts1-ts2-sk1 pathway.

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42

Oakes, Peter. "Teresa Morgan, Roman Faith and Christian Faith: Pistis and Fides in the Early Roman Empire and Early Churches." Theology 119, no. 2 (February 17, 2016): 147–48. http://dx.doi.org/10.1177/0040571x15615465s.

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43

Durner, Edward F., and Thomas J. Gianfagna. "Interactions of Ethephon, Whitewashing, and Dormant Oil on Peach Pistil Growth, Hardiness, and Yield." HortScience 27, no. 2 (February 1992): 104–5. http://dx.doi.org/10.21273/hortsci.27.2.104.

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Six-year-old peach trees [Prunus persica (L.) Batsch] were sprayed with ethephon (100 mg·liter–1) in Oct. 1989, whitewashed in Jan. 1990, and sprayed with dormant oil on one or two dates in Mar. 1990 to study possible interactive effects on flower bud hardiness, pistil growth, time of bloom, and yield. Flower buds from ethephon-treated trees supercooled to a lower temperature [mean low temperature exotherm (MLTE) of –18.5C] than buds from nontreated trees (MLTE of –17.7C) in February; there was no main effect of whitewashing or any interaction with ethephon. No treatment effects on hardiness were detected in March. Ethephon-treated pistils were smaller than nontreated pistils, and pistils from buds on whitewashed trees were smaller than those on nonwhitewashed trees. No main effects or interactions of dormant oil on pistil size were detected. Ethephon and whitewashing delayed bud development during bloom, but prebloom oil application(s) had no effect. Buds from ethephon-treated and whitewashed trees were more tolerant of freezes during bloom than buds from oil-sprayed trees, and yield was enhanced by ethephon and whitewashing. Prebloom oil sprays reduced yield compared with controls. Chemical name used: 2-chloroethylphosphonic acid (ethephon).

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44

Linebaugh, Jonathan A. "The Christo-Centrism of Faith in Christ: Martin Luther's Reading of Galatians 2.16, 19–20." New Testament Studies 59, no. 4 (September 3, 2013): 535–44. http://dx.doi.org/10.1017/s0028688513000210.

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It is regularly suggested that the great weakness of reformational orderings of ‘faith’ and ‘justification’ is that they fail to coordinate Christology and the doctrine of justification. Behind this assertion is a particular construal of the pistis Christou debate: the interpretative decision to read Christ as the object of faith contributes to an anthropocentric account of justification whereas a ‘subjective’ interpretative of the genitive phrase restores the (Pauline) relationship between Jesus and justification. This article will argue that this is a misreading of Protestant theology, at least as it comes to expression in Martin Luther's exegesis of Galatians 2.16, 19-20 which presents a radically Christocentric account of ‘faith in Christ’. For Luther, the sola fide, as an interpretation of a Pauline antithesis—‘not by works of the law, but through faith in Jesus Christ’—, is an anthropological negation and a christological confession: it excludes the human as the subject of salvation and confesses Christ, who is present in faith, as the one by, in, and on the basis of whom God justifies the ungodly.

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45

Gutiérrez, Raul. "The Structure of Plato’s Republic and the Cave Allegory." Peitho. Examina Antiqua 10, no. 1 (November 29, 2019): 65–84. http://dx.doi.org/10.14746/pea.2019.1.3.

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As Plato’s Phaedrus 246c stipulates, every logos must be structured like a living being, i.e., the relation of all its parts to one another and to the whole must be appropriate. Thus, the present paper argues that Plato’s masterwork has been organized in accord with the ascent/descent movement as presented in the Allegory of the Cave: Book I represents eikasia, Books II–IV.434c exemplify pistis, Book IV.434d–444e illustrates dianoia and Books V–VII express noesis. Having reached the anabasis (with the Sun, the Line and the Cave images) the philosopher turns to the consideration of the deficient or unjust forms of the souls and the corresponding political regimes. Finally, the discussion comes back to eikasia through the renewed criticism of mimesis and the exposition of the Myth of Er. As is typical of Plato, this is not merely a formal matter, since the structure conveys that as the Good makes the Ideas intelligible, so the Sun, the Line and the Cave images also throw light on the whole dialogue.

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Wang, Wanxu, Ting Shi, Xiaopeng Ni, Yanshuai Xu, Shenchun Qu, and Zhihong Gao. "The role of miR319a and its target gene TCP4 in the regulation of pistil development in Prunus mume." Genome 61, no. 1 (January 2018): 43–48. http://dx.doi.org/10.1139/gen-2017-0118.

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The microRNAs (miRNAs) comprise a broad class of non-coding small endogenous RNAs that are associated with many biological processes through the regulation of target genes, such as leaf morphogenesis and polarity, biotic and abiotic stress responses, and root and flower development. We identified a miRNA that affects flower development, miR319a, in Prunus mume. The Pm-miR319a target, Pm-TCP4, was validated by 5′RACE. The higher expression of Pm-TCP4 in imperfect flowers showed that Pm-TCP4 might promote pistil abortion. Further experiments showed that Pm-miR319a negatively regulates the expression of Pm-TCP4 mRNAs and affected pistil development. Sixteen downstream genes of Pm-TCP4 related to flower development were predicted. Previous studies have shown that they have an impact on the development of pistils. In this study it was established that Pm-miR319a indirectly regulates the development of pistils by regulating its target gene Pm-TCP4.

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Guimarães, Adriana Saldanha. "A caixa de jóias: os papéis de Lúcio Cardoso." Revista do Centro de Estudos Portugueses 28, no. 39 (June 30, 2008): 11. http://dx.doi.org/10.17851/2359-0076.28.39.11-23.

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<p>Um passeio pelo acervo de Lúcio Cardoso identificando algumas relíquias e pistas de sua obra literária.</p> <p>Une promenade dans l’archive de Lúcio Cardoso en réperant quelques reliques et pistes de son oeuvre littéraire.</p>

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48

Bajwa, Vikramjit, and Curt R. Rom. "TESTING POTENTIAL ALTERNATE METHODS OF BLOOM THINNING FOR APPLE IN VITRO." HortScience 40, no. 3 (June 2005): 892a—892. http://dx.doi.org/10.21273/hortsci.40.3.892a.

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Alternate bloom thinners are needed for apple are needed to replace compounds which can no longer be used or have production system limitations. The effects of 24 chemicals selected as osmotic agents, organic acids, oils, essential oils, or potential metabolic agents and their properties of pH, electrical potential (EP) and water potential were tested in vitro on `Gala' apple pollen germination, tube growth and pistil damage. Solution concentrations of 0%, 0.25%, 0.5%, 1%, 2%, 5%, and 10% were prepared and solution pH, EP, and water potential measured. To test affects on germination, pollen was placed on agar germination media in petri dishes and then treated with 10: l of chemical solution. Percentage pollen germination and tube growth was calculated 4, 12, and 24 h after treatment. Excised pistils from forced flowers were placed on glass filter papers saturated with chemical solution. Pistil damage was visually, subjectively rated for damage indicated by discoloration 24 h after treatment. Effects of solution pH, EP and water potential on pollen germination, tube growth and pistil damage was significant with pH less than ∂4.0 or greater than ∂10.0, EP > 200mv, or water potential less than ∼4.0MPa inhibited pollen germination, growth, and killed pistils. Several chemical had apparent metabolic effects beyond the chemical effects mentioned above. In vitro tests were correlated to in vivo field tests in other studies indicating the use of pollen and pistil in vitro as a useful model for screening potential alternative thinning agents.

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49

Chandra, Ambika, and David R. Huff. "A Fungal Parasite Regulates a Putative Female-Suppressor Gene Homologous to Maize Tasselseed2 and Causes Induced Hermaphroditism in Male Buffalograss." Molecular Plant-Microbe Interactions® 23, no. 3 (March 2010): 239–50. http://dx.doi.org/10.1094/mpmi-23-3-0239.

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Parasitically induced hermaphroditism is a fascinating illustration of floral sex organ modification; however, knowledge of how parasites induce hermaphroditism in plants is limited. Here, we show the fungal parasite pistil smut induces development of female sex organs (pistils) in flowers of male buffalograss, potentially by downregulating a putative female-suppressor gene, BdTs2, homologous to maize Tasselseed2 (ZmTs2). Full-length BdTs2, isolated using rapid amplification of cDNA ends, exhibits 89% nucleotide sequence similarity with ZmTs2 and 85% amino acid sequence homology with ZmTs2 protein. Scanning electron micrographs demonstrate that unisexual buffalograss flowers develop through a process of selective abortion of opposite sex organs within hermaphroditic floral primordia. Quantitative real-time polymerase chain reaction showed that high expression levels of BdTs2 within male inflorescences correlate with the selective abortion of gynoecium, leading to the development of unisexual male flowers. RNA in situ hybridization confirmed the expression of BdTs2 precisely within vestigial gynoeciums of male flowers and not in other floral organs of the inflorescence. Furthermore, we show that BdTs2 expression is downregulated by pistil smut infection, which corresponds to the presence of pistils in flowers otherwise destined to become unisexual male. This study provides a potential molecular basis for pistil smut–induced hermaphroditism in male buffalograss.

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Milinovich, Timothy. "Roman Faith and Christian Faith: Pistis and Fides in the Early Roman Empire and Early Churches by Teresa Morgan." Catholic Biblical Quarterly 80, no. 2 (2018): 343–44. http://dx.doi.org/10.1353/cbq.2018.0076.

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