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Journal articles on the topic 'Quaeker'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

George, Angela C., Tara C. Long, and Harold R. Garner. "Quaere Verum." Clinical Chemistry 56, no. 4 (2010): 673–74. http://dx.doi.org/10.1373/clinchem.2009.130468.

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2

Bauer, Nancy. "Vultum Dei Quaerere: New Norms for Nuns." Jurist: Studies in Church Law and Ministry 76, no. 2 (2016): 379–414. http://dx.doi.org/10.1353/jur.2016.0024.

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3

Menke, Monika. "Klauzura mniszek po konstytucji apostolskiej Vultum Dei quaerere." Kościół i Prawo 6(19), no. 1 (2017): 91–114. http://dx.doi.org/10.18290/kip.2017.6.1-7.

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4

Braches, Ernst, and Anna E. C. Simoni. "'Nieuwe Kunst' in New York-A Quaere." Quaerendo 18, no. 3 (1988): 218–21. http://dx.doi.org/10.1163/157006988x00132.

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5

Мікіна, О. Г. "З романської етимології: до семантико-типологічного критерію пояснення лат. quaerere". Мовознавство, № 4 (2011): 67–79.

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6

Мікіна, О. Г. "З романської етимології: до семантико-типологічного критерію пояснення лат. quaerere". Мовознавство, № 4 (2011): 67–79.

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7

Мікіна, О. Г. "З романської етимології: до семантико-типологічного критерію пояснення лат. quaerere". Мовознавство, № 4 (2011): 67–79.

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8

Prada Dussán, Maximiliano. "La respuesta de san Agustín ante la duda escéptica: en torno a la posibilidad de enseñanza y aprendizaje a través de signos." Cuestiones de Filosofía, no. 16 (February 3, 2016): 198–210. http://dx.doi.org/10.19053/01235095.3956.

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Se expone la forma como Agustín responde a la duda escéptica, en torno a la posibilidad de enseñanza y aprendizaje a través de la locutio, y se muestra cómo en su respuesta asume la duda escéptica, pero reafirma la necesidad de la emisión de signos, tanto desde el terreno de una teoría del conocimiento, a través de la relación de los signos con el commemorare y el quaerere, como desde el campo ético, por vía del enlace de los signos con caritas.

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9

Kuchta, Damian. "Quaerere Deum fundamentem kultury europejskiej w świetle przemówienia Benedykta XVI (12.09.2008)." Teologia i Człowiek 52, no. 4 (2021): 117. http://dx.doi.org/10.12775/ticz.2020.054.

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10

Hershkowitz, Debra. "Pliny the Poet." Greece and Rome 42, no. 2 (1995): 168–81. http://dx.doi.org/10.1017/s0017383500025626.

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In letter 4.14, Pliny the Younger remarks that he doesn't worry too much about criticism of his poetry since he's not planning to give up the day job (§10):nam si hoc opusculum nostrum aut potissimum esset aut solum, fortasse posset durum uideri dicere ‘quaere quod agas’: molle et humanum est ‘habes quod agas’.For if this little work were my chief or sole effort it might possibly seem unkind to tell me to ‘find something else to do’: but there is nothing unkind in the gentle reminder that I ‘have something else to do’.

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11

Nicoll, W. S. M. "The Sacrifice of Palinurus." Classical Quarterly 38, no. 2 (1988): 459–72. http://dx.doi.org/10.1017/s0009838800037071.

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The account of the death of Palinurus at the end ofAen.5 raises to a higher level of importance a figure who has previously seemed very much a minor character in theAeneid. This is achieved partly by the narrative brilliance of Virgil's account of his destruction by Somnus, and partly also by the atmosphere of solemn mystery which surrounds his fate. This solemn note is first struck in the passage which directly prepares the way for Palinurus' death. AtAen.5.779 Venus, anxious that Juno's wrath may still prevent the safe arrival of Aeneas in Italy, appeals for help to Neptune. He reassures her

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12

Balcer-Kubiczek, E. K., and G. H. Harrison. "‘Inter Silvas Academi Quaerere Verum’: Reply to Letter to the Editor by M. M. Elkind." International Journal of Radiation Biology 59, no. 6 (1991): 1477–82. http://dx.doi.org/10.1080/09553009114551321.

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13

Vessey, D. W. T. "From Mountain to Lovers' Tryst: Horace's Soracte Ode." Journal of Roman Studies 75 (November 1985): 26–38. http://dx.doi.org/10.2307/300650.

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Vides ut alta stet nive candidumSoracte, nec iam sustineant onussilvae laborantes, geluqueflumina constiterint acuto.dissolve frigus ligna super focolarge reponens atque benigniusdeprome quadrimum Sabina,o Thaliarche, merum diota:permitte divis cetera, qui simulstravere ventos aequore fervidodeproeliantis, nec cupressinec veteres agitantur orni.quid sit futurum eras fuge quaerere etquern Fors dierum cumque dabit lucroappone, nec dulcis amoressperne puer neque tu choreas,donec virenti canities abestmorosa. nunc et campus et areaelenesque sub noctem susurricomposita repetantur hora,nunc et laten

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14

Lohbeck, Annette, Eliane Stephanie Engels, and Philipp Alexander Freund. "Assessing Students’ Enjoyment in Physical Education: Measurement Invariance Across School Tracks and Relationships With Grades." Journal of Psychoeducational Assessment 37, no. 8 (2018): 1023–29. http://dx.doi.org/10.1177/0734282918804600.

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The Questionnaire for the Assessment of Enjoyment in Physical Education (QUAEPE) is an instrument for the assessment of three specific facets (pleasure, flow, recovery) of students’ enjoyment in physical education. Based on a sample of 1,351 students, the aim of the present study was to examine measurement invariance across school tracks and relationships with students’ grades in physical education. Support for strict measurement invariance across school tracks was found. The three facets of enjoyment correlated highest with grades in physical education for students attaining school in the low

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15

Sztafrowski, Edward. "Instytucja synodu diecezjalnego przed Soborem Watykańskim Drugim." Prawo Kanoniczne 31, no. 3-4 (1988): 23–33. http://dx.doi.org/10.21697/pk.1988.31.3-4.02.

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Synodus dioecesana, sicut et alia instituta primitivae Ecclesiae, initium suum in praxi a vita commendata, habent. Cum presbyterium , primum una cum Episcopo in civitate permanens, post aliquod tempus in dioecesi dispersum est, necessum fuit novas formas contagis Episcopi cum suo clero quaerere. Unam ex his, primum in Oriente et dein in Occidente, synodus dioecesana evadit. Isto in articulo auctor dicit: I. De praesbyterio in primis saeculis Ecclesiae. II. De synodis dioecesanis in luce legis universae. III. De modo celebrandi synodos dioecesanas, praesertim in Polonia. IV. De Synodo dioecesan

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16

Wilkowski, Rafał Aleksander. "Autonomia i komunia w Karmelu terezjańskim w świetle Konstytucji apostolskiej "Vultum Dei quaerere" i Instrukcji wykonawczej "Cor orans"." Itinera Spiritualia. Commentarii Periodici Instituti Carmelitani Spiritualitatis Cracoviae 11, no. 1 (2019): 137. http://dx.doi.org/10.12775/is.2018.006.

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17

Fischer, Brodwyn M. "Quaese pretos de tao pobres? Race and Social Discrimination in Rio de Janeiro's Twentieth-Century Criminal Courts." Latin American Research Review 39, no. 1 (2004): 31–59. http://dx.doi.org/10.1353/lar.2004.0008.

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18

Mehlhausen, Joachim. "Forma Christianismi: Die Theologische Bewertung Eines Kleinen Katechetischen Lehrstücks Durch Luther Und Erasmus Von Rotterdam." Studies in Church History. Subsidia 8 (1991): 57–75. http://dx.doi.org/10.1017/s0143045900001563.

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Erasmus Von Rotterdam hat seine Diatribe für einen weiteren Leserkreis besrimmt. Der lector imperitior soll angesprochen werden, also nicht nur der Theologe, sondern vor allem der Laie, denn — so betont Erasmus — crassulis scribimus crassuli (IIa 13; W 32, 1). Schon durch eine klare und überschaubare Disposition des Werkes will Erasmus diesem Leser und seinen Verstehensmöglichkeiten entgegenkommen. So folgt auf eine zweiteilige Einleitung erst im Haupt-teil die eigentliche Diatribe sive collatio, in der Erasmus zunächst jene Bibelstellen behandelt, die für, danach jene, die gegen den freien Wi

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19

Stein, Robert M. "Signs and Things: The ‘Vita Heinrici IV. Imperatoris’ and the Crisis of Interpretation in Twelfth-Century History." Traditio 43 (1987): 105–19. http://dx.doi.org/10.1017/s0362152900012496.

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Universus enim mundus iste sensibilis quasi quidam liber est scriptus digito Dei, hoc est divina creatus, et singulae creaturae quasi figurae quaedem sunt non humano placito inventae sed divino arbitrio institutae ad manifestandam invisibilium Dei sapientiam.Hugh of St. Victor, Eruditionis didascalicae liber septimusIpsa tamen veritas connexionem non instituta sed animadversa est ab hominibus et notata ut eam possint vel discere vel docere: nam est in rerum ratione perpetua et divinitus instituta. Sicut enim qui narrat ordinem temporum, non eum ipse componit.St. Augustine, De doctrina Christia

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20

Roy, Sydnor. "HOMERIC CONCERNS: A METAPOETIC READING OF LUCRETIUS, DE RERUM NATURA 2.1–19." Classical Quarterly 63, no. 2 (2013): 780–84. http://dx.doi.org/10.1017/s0009838813000256.

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Suave, mari magno turbantibus aequora ventise terra magnum alterius spectare laborem;non quia vexari quemquamst iucunda voluptas,sed quibus ipse malis careas quia cernere suave est.suave etiam belli certamina magna tueri 5per campos instructa tua sine parte pericli.sed nil dulcius est, bene quam munita tenereedita doctrina sapientum templa serena,despicere unde queas alios passimque videreerrare atque viam palantis quaerere vitae, 10certare ingenio, contendere nobilitate,noctes atque dies niti praestante laboread summas emergere opes rerumque potiri.o miseras hominum mentes, o pectora caeca!qu

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21

Patty, Elyakim N. S., Endiyas Waluyo, and Liefson Jacobus. "PENGUKURAN e/m elektron MENGGUNAKAN TABUNG TELEVISI (TV) DAN KUMPARAN HELMHOLTZ." Jurnal Penelitian Pendidikan IPA 1, no. 1 (2015). http://dx.doi.org/10.29303/jppipa.v1i1.12.

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The purpose of this research is to determine the comparison value between e/m of electrons in the use of CRO television tube and use to examine the quality of the experimental method that was is by comparing the experimental method from J. J. Thomson. This research regarded as an experimental method, conducted by measuring the different of light points on the screen television tube to get the radius of electron motion. The data interpreted into a graph to a quaeter radius of current on the coil magnetic field Helmohltz I (amperes). This graph is used to find e/m value of electron and the resul

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22

"A MATTER OF SUBSTANCE: CATO'S PREFACE TO THE DE AGRI CULTURA." Mnemosyne 55, no. 1 (2002): 41–72. http://dx.doi.org/10.1163/156852502753776948.

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The discussion as a whole raises literary and philological questions concerning Cato's thought and style, focussing on a locus classicus, the preface to his De agri cultura . It is argued that the first and last of the six sentences of this at once laconic and highly mannered piece are corrupt in the MSS tradition. This undermines the coherence, logic, and point of Cato's train of thought. The gist should run as follows. 'Backing mercantile enterprise with capital can sometimes be to make capital but is always risky, usury is less risky but is virtually as disreputable as theft, high praise ha

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23

"Recenzovaný sborník příspěvků Interdisciplinární mezinárodní vědecké konference doktorandů a odborných asistentů QUAERE 2021." SCIEMCEE, July 6, 2021, 10–1044. http://dx.doi.org/10.33543/q2021.11.

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24

"Recenzovaný sborník příspěvků Interdisciplinární mezinárodní vědecké konference doktorandů a odborných asistentů QUAERE 2020." SCIEMCEE, July 9, 2020, 12–1443. http://dx.doi.org/10.33543/q.2020.10.

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25

Paolini, Simona. "El nuevo derecho de la vida contemplativa según la Constitución Apostólica Vultum Dei quaerere: una posible lectura." Ius Canonicum 58, no. 115 (2018). http://dx.doi.org/10.15581/016.115.010.

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26

SZEWCZUL, BOŻENA. "Zasadnicze zmiany w kanonicznym życiu kontemplacyjnym mniszek według konstytucji apostolskiej Vultum Dei quaerere i instrukcji Cor orans." Prawo Kanoniczne 62, no. 1 (2019). http://dx.doi.org/10.21697/pk.2019.62.1.03.

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27

FRANCISCO, Sumo Pontífice. "Constitución Apostólica Vultum Dei quaerere, sobre la vida contemplativa femenina, de 29 de junio de 2016 (Introducción y parte dispositiva)." Ius Canonicum 58, no. 115 (2018). http://dx.doi.org/10.15581/016.115.009.

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