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1
Hillar, Marian. "Philo’s Logos Doctrine". Dialogue and Universalism 21, n.º 4 (2011): 59–90. http://dx.doi.org/10.5840/du201121444.
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Price, R. M. ""Hellenization" and Logos Doctrine in Justin Martyr". Vigiliae Christianae 42, n.º 1 (1988): 18–23. http://dx.doi.org/10.1163/157007288x00291.
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Myszor, Wincenty. "The Incarnate Logos in Gnostic Theology". Roczniki Humanistyczne 66, n.º 3 SELECTED PAPERS IN ENGLISH (23 de octubre de 2019): 49–57. http://dx.doi.org/10.18290/rh.2018.66.3-4e.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 58–59 (2010–2011), issue 3.
The popular version of Gnostic Christology in textbooks presents it as a Docetic Christology. The new texts by Christian Gnostics, uncovered in Nag Hammadi, prove that Gnostic Christology was first and foremost the Christology of the Church. It seems thus that Adolf Harnack’s term “the doctrine of two natures” describing the Gnostic approach is correct. The article quotes examples of Gnostic utterances from Tractatus Tripartitus of Nag Hammadi Codex I. Gnostic theology was close to Logos-centred Christology. The Gnostic statements also contain many other references to ecclesiastical theology. The author of Tractatus Tripartitus was clearly influenced by Church theology, but some ideas were later abandoned by the official doctrine of the Church.
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Muzairi, Muzairi y Novian Widiadharma. "The Doctrine of Logos Within Ibn ‘Arabi Mystical Philosophy". ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 18, n.º 2 (20 de mayo de 2018): 155. http://dx.doi.org/10.14421/esensia.v18i2.1478.
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There are no less than twenty-two terms which Ibn ‘Arabi uses to designate what one might call a Mohammedan Logos. References to these terms, with explanations, will be given later. The reason, why we find Ibn‘Arabi using such a large collection of terms for one thing, is twofold. In the first place, it is due to the fact that he derived his material from so many divergent sources, preserving, so far as possible, the terminology of each source. Here, e.g., he is using terms borrowed from Sufis, scholastic theologians, Neo-platonists, the Qur’an and so on. Secondly, his pantheism enables him to use the name of anything for the One Reality which is the ultimate ground of all things. The terms to below refer to different aspects of the One Reality which is now regarded as the Logos.[Tidak kurang dari sekitar 22 istilah yang digunakan oleh Ibn ‘Arabi untuk merujuk apa yang disebut sebagai “logos Muhammad”. Beberapa referensi bagi istilah tersebut dengan penjelasannya akan dijelaskan berikutnya. Terdapat dua alasan utama yang menjadikan Ibn ‘Araby menggunakan puluhan istilah untuk menyebut hal yang sama. Pertama, dikarenakan adanya fakta bahwa ia mengambil seluruh material dari berbagai macam sumber dan sebisa mungkin mempertahankan istilah dari masing-masing sumber. Dalam hal ini, ia meminjam istilah dari kelompok sufi, teolog skolastik, neo-platonis, al-Qur ’an dan yang lainnya. Kedua, panteisme-nya memungkinkan untuk memakai beragam nama sesuatu bagi satu realitas yang menjadi pusat dari segala sesuatu. Istilah-istilah yang begitu banyak merupakan aspek-aspek yang berbeda dari Realitas Yang Satu yang kini dipandang sebagai Logos.]
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Lashier, Jackson. "Irenaeus as Logos Theologian". Vigiliae Christianae 66, n.º 4 (2012): 341–61. http://dx.doi.org/10.1163/157007212x613401.
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Abstract Despite the prevalence of “Logos” as a christological title in his works, Irenaeus of Lyons has not been considered a Logos theologian due to an untenable presupposition that the Greek doctrine of the Logos has no place in the biblical thought of Irenaeus. The purpose of this article is to study Irenaeus’ use of “Logos” in explaining the nature and work of the Second Person, particularly in his pre-incarnational state. Furthermore, I read Irenaeus in conjunction with Justin’s Logos theology to demonstrate that Irenaeus alters the dominant understanding of Logos theology in the second century. In Irenaeus’ works, the title “Logos” functions to unite the Father and Son in one, equal divine nature, allowing the Son to work on behalf of the Father in creation as an agent of creation and revelation.
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Edwards, MJ. "Clement of Alexandria and His Doctrine of the Logos". Vigiliae Christianae 54, n.º 2 (2000): 159–77. http://dx.doi.org/10.1163/157007200x00026.
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Fédou, Michel. "La doctrine du Logos chez Justin : enjeux philosophiques et théologiques". Kentron, n.º 25 (31 de diciembre de 2009): 145–58. http://dx.doi.org/10.4000/kentron.1527.
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Thyssen, Henrik Pontoppidan. "Philosophical Christology in the New Testament". Numen 53, n.º 2 (2006): 133–76. http://dx.doi.org/10.1163/156852706777974531.
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AbstractThe idea of this article is to determine the sense of the Logos in the Prologue of John's gospel by making use of the subsequent Christian doctrinal tradition. As an introduction, the general influence of Hellenistic Judaism on early Christian speculative theology and exegesis is illustrated by examples from Philo and Justin. Justin's exegesis is evaluated in accordance with the principle of Wilhelm Bousset, that learned scriptural demonstration (Schriftgelehrsamkeit) is not the source of doctrine but a post-rationalisation of existing doctrines. Then, Justin's argument from Scripture for Logos-Christology (Dial. 61–62), which is based on Genesis 1:26 and Wisdom 8:22–30, is taken as the point of departure. This argument informs us about the philosophical ideas behind Justin's Logos-Christology, which according to Bousset's principle preceded it. Further, it is argued that Justin's scriptural argument shows that the traditional derivation of the Logos of the Prologue from the word of creation of Genesis 1 did not exist at that early stage, since if it did, that derivation ought to have appeared in Justin. Since no other derivation of a Logos in the cosmological sense from the Bible is possible, the presence of this idea in John can only be explained as the result of influence from the eclectic philosophy of Jewish Hellenism (Philo). This conclusion is confirmed by the demonstration that the idea of universal innate knowledge, familiar from Justin's doctrine of the Logos, also appears in the Prologue of John. The argument for this is that it cannot be fortuitous that the traditional translation of John 1:9 lends itself to this interpretation. As the idea of universal innate knowledge is an idea unique to Greek philosophy, this observation settles the matter definitively. The origin of the traditional interpretation of the Logos goes back to Tertullian's interest in producing an exegesis that complies with the Latin translation of John 1.
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Baron, Arkadiusz. "Candidus, Marius Victorinus’ fictitious friend, and his doctrine of the “Logos”". Theological Research. The Journal of Systematic Theology 1 (1 de noviembre de 2013): 79. http://dx.doi.org/10.15633/thr.152.
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Prikhodko, Maksim. "Language and laughter in the treatise of Philo of Alexandria The worse attacks the better". ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, n.º 2 (2021): 611–24. http://dx.doi.org/10.25205/1995-4328-2021-15-2-611-624.
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The present paper investigates the interaction between Logos and language in the treatise of Philo of Alexandria "The Worse attacks the Better". Language is regarded by Philo as the actualization of thought in its articulated expression, as the initial moment of creativity. The source of such action is the divine Logos, but the development of thought in the word happens in two opposite directions: one leads to joy, while the other, to suffering. The starting point of this separation is the initial orientation (love) of the mind to God or to self. In the first case, the mind in the act of utterance (expression) overcomes its own isolation. It comes into contact with the divine Logos and achieves joy. The crucial moment of this "leaving the brackets" of self individual thinking towards the light of the divine Logos is laughter. In another case, when the mind does not link words with their source, false creativity is produced, leading to suffering. Аpplying the concept of laughter to the doctrine of Logos and language, Philo reconciles the ideal plan of conceiving truth and its interpretation with the real functioning of the human mind and speech.
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Fokin, Alexey Ruslanovych. "Metaphysics of the Divine Intellection in Marius Victorinus and its Possible Philosophical Sources". Philosophy of Religion: Analytic Researches 4, n.º 2 (2020): 91–128. http://dx.doi.org/10.21146/2587-683x-2020-4-2-91-128.
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The article deals with the doctrine of Marius Victorinus (ca. 281/291‒382/386) on the Divine thinking or intellection, and provides a reconstruction of its possible philosophical sources. In the beginning the author after a breaf mentioning of Aristotle’s noetic theory in his “Metaphysica” emphasizes an important role of the neoplatonic doctrine of the “intelligible triad” in the Trinitarian doctrine of Victorinus, in which God is seen as the unity of the three Divine attributes, potencies or acts: being, life and thought, which correspond to the persons of the Christian Trinity. It is noted that the relationship between these Divine acts has a dynamic character, based on the logic of the eternal process of self-determination of God as the pure Being (Father), which defines himself as the Life (Son) and returns to himself as the Intellect (Holy Spirit), by which the fullness of Divine self-knowledge is achieved. This process Victorinus also connects with the idea of God as an absolute Spirit –a Substance that exists, lives and thinks of itself. Further the author consideres Victorinus’ concept of two actions and movements in God: one is internal, characterizing God the Father, the other is external, characterizing the Son-Logos. It has been argued that this doctrine goes back to the similar doctrine of Plotinus, which he applies to the One and the Intellect. It is noted that Victorinus in the light of the Neo-Platonic dialectics of the One and the Intellect reconsidered an Aristotelian theory of Divine intellect, which thinks of itself. He not only applies it to the Son-Logos, but also joins to it a Plotinian-Porphyrian conception of the “super-thinking” of the One, as a result of which Divine thinking according to Victorinus has two different forms: an internal, potential, hidden and unmanifest thinking (or “super-thinking”) of God the Father, and an external, actual and manifested thinking (or “self-thinking”) of the Son-Logos; the latter initially dwells in the internal thinking of the Father, and then was genereted from it as a Divine thinking that thinks both of the Father and of itself, becoming self-knowledge or self-thinking.
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Lafleur, Claude y Joanne Carrier. "Logique et (triple) logos dans la Divisio scientiarum d’Arnoul de Provence". Articles spéciaux 73, n.º 3 (11 de abril de 2018): 415–36. http://dx.doi.org/10.7202/1044569ar.
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Le but de cet article est d’abord d’enrichir l’exposé sur l’apport des magistri artium dans Le Discours intérieur de Claude Panaccio par l’examen approfondi d’une citation de l’al-Fārābī latin clôturant la présentation de la logique dans la Divisio scientiarum (vers 1250) du maître ès arts de Paris Arnoul de Provence (Arnulfus Provincialis). Ensuite, cet examen accompli à l’aide des diverses versions ou adaptations latines de l’Énumération des sciences (Iḥṣāʾ al-ʿulūm) farabienne (par Gérard de Crémone et Gundissalinus), il ressort que, malgré une certaine dualité dans sa tradition manuscrite, le passage concerné de la Division des sciences d’Arnoul de Provence ne se borne pas à distinguer logos intérieur et logos extérieur, mais considère aussi, comme sa source, un troisième logos, et cela d’une manière susceptible d’affiner la caractérisation de la triade du logos chez al-Fārābī telle qu’en rend compte Le Discours intérieur dans son judicieux rapprochement avec une doctrine parallèle chez Jean Damascène (Ekdosis akribès tès orthodoxou pisteôs ou De fide orthodoxa) interprétée autrement par Thomas d’Aquin à la suite d’Albert le Grand.
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Docush, Vitaliy I. "The doctrine of the resurrection in the context of Protestant eschatology: a comparative analysis". Ukrainian Religious Studies, n.º 34 (14 de junio de 2005): 49–65. http://dx.doi.org/10.32420/2005.34.1580.
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The problem of resurrection is one of the most pressing issues of any eschatology (from the Greek Eschatos - the last, logos - the doctrine - the religious doctrine of the ultimate destiny of mankind and the world) and religious futurology (religious prediction of the future of humanity). She has always interested not only theologians and scholars, but also ordinary believers. After all, it is about believing in the possibility of continuing human life, life in eternity. The doctrine of the resurrection is at the heart of Scripture because it is directly related to the problem of salvation. It should be noted that in the secular religious studies this issue has been researched, most scholars have given it a negative characteristic.
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Moser, J. David. "The Flesh of the Logos, Instrumentum divinitatis : Retrieving an Ancient Christological Doctrine". International Journal of Systematic Theology 23, n.º 3 (julio de 2021): 313–32. http://dx.doi.org/10.1111/ijst.12509.
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Laputko, Anna. "THE VALUE OF HUMAN LIFE IN THE ENCYCLICAL ‘EVANGELIUM VITAE’ BY JOHN PAUL II". Educational Discourse: collection of scientific papers, n.º 29(12) (22 de enero de 2021): 58–67. http://dx.doi.org/10.33930/ed.2019.5007.29(12)-6.
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In the encyclical “Evangelium Vitae”, Pope John Paul II bases his message on the Scriptures, as is customary in formulating the doctrine or moral compendium of the Christian church. Jesus Christ, the mystery of the incarnation of the Logos, is the basis for understanding the value of human life from conception to natural death. The encyclical reveals attempts to reduce the value of life, which includes war, violence, abuse of bioethical aspects (abortion, euthanasia).
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Luffarelli, Jonathan, Mudra Mukesh y Ammara Mahmood. "Let the Logo Do the Talking: The Influence of Logo Descriptiveness on Brand Equity". Journal of Marketing Research 56, n.º 5 (4 de julio de 2019): 862–78. http://dx.doi.org/10.1177/0022243719845000.
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Logos frequently include textual and/or visual design elements that are descriptive of the type of product/service that brands market. However, knowledge about how and when logo descriptiveness can influence brand equity is limited. Using a multimethod research approach across six studies, the authors demonstrate that more (vs. less) descriptive logos can positively influence brand evaluations, purchase intentions, and brand performance. They also demonstrate that these effects occur because more (vs. less) descriptive logos are easier to process and thus elicit stronger impressions of authenticity, which consumers value. Furthermore, two important moderators are identified: the positive effects of logo descriptiveness are considerably attenuated for brands that are familiar (vs. unfamiliar) to consumers and reversed (i.e., negative) for brands that market a type of product/service linked with negatively (vs. positively) valenced associations in consumers’ minds. Finally, an analysis of 597 brand logos suggests that marketing practitioners might not fully take advantage of the potential benefits of logo descriptiveness. The theoretical contributions and managerial implications of these findings are discussed.
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Hutagalung, Boydo Rajiv Evan Duvano. "Implikasi Pemikiran Kristologi Logos dalam Bingkai Perspektif Teologi Proses terhadap Relasi Antar Agama". Indonesian Journal of Theology 3, n.º 2 (1 de mayo de 2016): 225–48. http://dx.doi.org/10.46567/ijt.v3i2.58.
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The fact that religious plurality has become a growing reality, especially in Indonesia, demands that every religion and their respective adherents reconsider basic doctrinal premises that stand in dismissive exclusivity toward other religions. The doctrine of Christology appears as one of Christianity’s frequently claimed bases, in support of the notion of Christianity’s superiority to other religions. One such Christology is that of “Logos Christology,” as developed in the prologue of John’s Gospel (John 1:1-18). In order to understand Christology in a more inclusive way, a deeper contextual consideration of the Johannine prologue also invites its reinterpretation from different perspectives. In this essay, I attempt to demonstrate the suitability of process theology for the task of a more inclusive conception of Logos Christology—one in which aspects of the process and of relation, rather than of substance, become most fundamental for comprehension of reality.
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Dicker, Gordon. "The Christology of Isaak Dorner Revisited". Pacifica: Australasian Theological Studies 16, n.º 1 (febrero de 2003): 33–44. http://dx.doi.org/10.1177/1030570x0301600103.
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Isaak Dorner was a major German theologian of the mid-nineteenth century. His major work was a history of the doctrine of the person of Christ, but his own constructive Christological proposals have largely been overlooked. Dorner postulates a universal human capacity for the divine and an eternal will of the Divine to become human through the Logos. He denies that the human nature is either abstract or general. Jesus is a special human being created by God, a Second Adam with a unique responsiveness to the Divine. The special aspect of Dorner's Christology is his contention that the incarnation must be progressive. As the human life of Christ developed there must have been also development of the God-humanity as the Logos continually appropriated new capacities generated by the human development. His Christology sought to protect the full humanity of Christ as expressed by the young Luther, yet also protect the changeless glory of the Divine as expressed in Reformed theology.
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Dillon, John. "Logos and Trinity: Patterns of Platonist Influence on Early Christianity". Royal Institute of Philosophy Lecture Series 25 (marzo de 1989): 1–13. http://dx.doi.org/10.1017/s0957042x00011214.
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I think it would be generally agreed that the two surest ways of getting into serious trouble in Christian circles in the first three or four centuries of the Church's existence were to engage in speculation either on the nature of Christ the Son and his relation to his Father, or on the mutual relations of the members of the Trinity. While passions have cooled somewhat in the intervening centuries, these are still now subjects which a Classical scholar must approach with trepidation—partly, at least, because the two disciplines of Classical Philology and Patristics, which were for so long so intimately connected, in the persons of a series of great scholars, are now so far removed from one another. I propose on this occasion to stick mainly to what I profess to know something about, that is the development of Platonic doctrine over the first few centuries AD, but I will inevitably be led from time to time into more dangerous speculations, and I trust I will receive due tolerance, as well as proper correction, where it is necessary.
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Lim, P. H. "Copyright in logos and exhaustion of rights under the first sale doctrine in grey markets". Journal of Intellectual Property Law & Practice 7, n.º 9 (13 de agosto de 2012): 663–72. http://dx.doi.org/10.1093/jiplp/jps113.
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Pancerz, Roland Marcin. "Obrona integralnego człowieczeństwa Chrystusa przeciw apolinaryzmowi w dziełach Epifaniusza z Salaminy". Vox Patrum 68 (16 de diciembre de 2018): 253–69. http://dx.doi.org/10.31743/vp.3352.
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Epiphanius of Salamis was one of the Church Fathers, who reacted resolutely against incorrect Christology of Apollinaris of Laodicea. The latter asserted that the divine Logos took the place of Christ’s human mind (noàj). In the beginning, the bishop of Salamis tackled the problem of Christ’s human body, since – as he told himself – followers of Apollinaris, that arrived in Cyprus, put about incorrect doctrine on the Saviour’s body. Among other things, they asserted it was consubstantial with his godhead. Beyond doubt, this idea constituted a deformation of the original thought of Apollinaris. Anyway, Epiphanius opposing that error took up again expressions, which had been employed before by the Apostolic Fathers and Apologists in the fight against Docetism. Besides, Epiphanius told that some followers of Apollinaris denied the existence of Christ’s human soul (yuc»). Also in this matter, in all probability, we come across a deformation of the original doctrine of the bishop of Laodicea. A real controversy with Apollinaris was the defence of the human mind of the Saviour. Epiphanius emphasized that He becoming man took all components of human nature: “body, soul, mind and everything that man is”, in accordance with the axiom “What is not assumed is not saved” (Quod non assumptum, non sanatum). A proof of the integrity of human nature was the reasonable human feelings the Saviour experienced (hunger, tiredness, sorrow, anxiety) as well as knowledge he had to gain partly from experience, which was witnessed by Luke 2, 52. In the latter question, the bishop of Salamis was a forerunner of contemporary Christology. The fact that Epiphanius admitted a complete human nature in Christ didn’t bring dividing the incarnate Logos into two persons. Although the bishop of Salamis didn’t use technical terms for the one person of Jesus Christ, he outlined nonetheless the idea of the hypostatic union in his own words, as well as through employing the rule of the communicatio idiomatum. The ontological union of the divine Logos with his human nature assured Christ’s holiness, too.
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Bélis, Annie, Johannes Lohmann, Anastasios Giannarás, Pascal David, Annie Belis y Anastasios Giannaras. "Mousike et Logos, contributions à la philosophie et à la théorie musicale grecques". Revue de musicologie 78, n.º 1 (1992): 162. http://dx.doi.org/10.2307/947246.
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Marino López, Antonio. "La filosofía: amor de la verdad y práctica de morir". Theoría. Revista del Colegio de Filosofía, n.º 14-15 (1 de octubre de 2003): 99–114. http://dx.doi.org/10.22201/ffyl.16656415p.2003.14-15.306.
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This essay explores the difference between the erotic Socrates portrayed in the Symposium and the apparently anerotic Socrates of the Phaedo. The interpretation of the first dialogue is limited to a comparison between the Platonic Aristophanes’ doctrine of Eros and the “androgynous” version of Socrates-Diotima. The central thesis is that the Aristophanic version is truer to our erotic experience than Diotima’s, whereas the latter is a transformation of Eros from a generative into a contemplative power. Socrates’ Eros is shown as pointing beyond the body without losing its love of body: its love of the beautiful. The interpretation of the Phaedo, on the other hand, moves in the opposite direction: from the anerotic surface to its erotic depth. The primary aim is to show that its surface doctrine, which portrays philosophy as the practice of dying, does not contradict the doctrine of the Symposium because both coincide in depicting philosophy as the erotic desire to see the ideas. In the last section, attention is drawn to Plato’s enigmatic portrayal of philosophy as both passionate devotion to thinking and deep awareness of the insufficiency of logos.
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Slobodnyuk, S. L. "THE LOGOS KILLED AND THE APOLOGY OF NONEXISTENCE IN THE PHILOSOPHICAL DOCTRINE OF RUSSIAN LITERARY MODERNISM". Intelligence. Innovations. Investment, n.º 1 (2020): 10–18. http://dx.doi.org/10.25198/2077-7175-2020-1-10.
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McDonell, Pat. "The Doctrine of Clarifications". Michigan Law Review, n.º 119.4 (2021): 797. http://dx.doi.org/10.36644/mlr.119.4.doctrine.
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Clarifications are a longstanding but little-studied concept in statutory interpretation. Most courts have found that clarifying amendments to preexisting statutes bypass retroactivity limitations. Therein lies their power. Because clarifications simply restate the law, they do not implicate the presumption against retroactivity that Landgraf v. USI Film Products embedded in civil-statute interpretation. The problem that courts have yet to address is how exactly clarifying legislation can be distinguished from legislation that substantively changes the law. What exactly is a clarification? The courts’ answers implicate many of the entrenched debates in statutory interpretation. This Note offers three primary contributions. First, it summarizes the existing doctrine of clarifications as it has been established in the federal circuits and highlights the important implications of their approaches. Second, it argues that clarifications are an important tool for courts and lawmaking bodies. Third, it provides a more intelligible taxonomy for courts to use, including specific factors that ought to guide their determination of whether an amendment clarifies the law.
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Ramírez Calle, Olga. "Numbers, Empiricism and the A Priori". Logos & Episteme 11, n.º 2 (2020): 149–77. http://dx.doi.org/10.5840/logos-episteme202011212.
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The present paper deals with the ontological status of numbers and considers Frege´s proposal in Grundlagen upon the background of the Post-Kantian semantic turn in analytical philosophy. Through a more systematic study of his philosophical premises, it comes to unearth a first level paradox that would unset earlier still than it was exposed by Russell. It then studies an alternative path that, departing from Frege’s initial premises, drives to a conception of numbers as synthetic a priori in a more Kantian sense. On this basis, it tentatively explores a possible derivation of basic logical rules on their behalf, suggesting a more rudimentary basis to inferential thinking, which supports reconsidering the difference between logical thinking and AI. Finally, it reflects upon the contributions of this approach to the problem of the a priori.
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Mansfeld, Jaap. "Zeno on the Unity of Philosophy". Phronesis 48, n.º 2 (2003): 116–31. http://dx.doi.org/10.1163/156852803322145582.
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AbstractThe formula 'the elements of logos' in the Zeno quotation by Epictetus at Arrian, Diss. 4.8.12 need not, pace e.g. von Arnim, pertain to the parts of speech, but more probably means the elements i.e. primary theorems of philosophical theory, or doctrine. Theory moreover should become internalized to the soul and 'lived': philosophy is also the so-called 'art of life'. These theorems are to be distinguished but should reciprocally entail each other. Philosophy according to Zeno is both tripartite and one, and tripartite especially in that its parts (and subparts) cannot be transferred simultaneously: of necessity these have to taught and learned one after the other.
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Kowalski, Aleksy. "Zagadnienie personalizmu w "Protreptyku" Klemensa Aleksandryjskiego". Vox Patrum 64 (15 de diciembre de 2015): 299–315. http://dx.doi.org/10.31743/vp.3717.
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The article presents the outline of the pagan and Christian ancient anthropology that is interested in its relations to the cosmology. The antique philosophers describe a man as the microcosmos which belongs to the macrocosmos. According to Aristotle’s metaphysics and the henological metaphysics, the human being occupies the lower place in the hierarchy of the universe. The Christian thinkers, based on the Bible and the Tradition, show the human being as God’s creature made according to the image and similitude of his Creator. The Church Fathers know the Jewish and gnostic anthropologies and they make a polemic on their doctrinal issues. Investigating the patristic anthropology is possible to apply the prosopography exegesis that underlines the interpersonal dialogue. That method indicates three levels of mutual relationships: the analogical and iconic one, the dyadic and dialogical level and the triadic one. The Church Fathers creating the metaphysics of person change their research from the cosmology to the theology and the anthropology. Justin investigates the personalist logos-anthropology. Irenaeus of Lyon and Tertullian of Carthage show the personalist soma-anthropology. Clement of Alexandria elaborates the very interesting concept of the personalist eikon-anthropology that describes the human person as the divine Logos’ image, the living statue, in which dwells the divine Logos and the beautiful instrument fulfilled by God with the spirit. Origen of Alexandria, the Cappadocian Fathers and other Christian thinkers who examine that issue, will use Clément’s personalist eikon-anthropology in their future investigations. That concept helps to define the solemn Christological doctrine of Council of Chalcedon.
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Perkins, Tasi Bradford. "“The Final Word”?: The Qur?an and Karl Rahner in Dialogue". Comparative Islamic Studies 9, n.º 2 (27 de septiembre de 2016): 195–234. http://dx.doi.org/10.1558/cis.v9i2.27561.
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Muslim-Christian conversation has historically broken down over three Qur’anic objections to Christian doctrine. The Trinity, the Incarnation, and the Crucifixion all seem to be repudiated in Islamic scripture. Karl Rahner, one of the Catholic scholars who drove Vatican II’s theological agenda, did not comment much on Islam, so putting him in dialogue with a tradition about which he was relatively uniformed might initially seem strange. Nevertheless, and perhaps because of his distance from Islam, his thought might allow fresh angles with which to approach these core difficulties. In particular, his concept of divine modalities—which for him render Christianity “radically” monotheistic—makes him a useful dialogue partner for Islam, one of whose primary tenants is that God is one and not three. His focus on Logos theology gives him an inroad to the Qur’anic explanation of Christ as “the word of God.” Finally, his “theology from below” allows for an experiential rather than metaphysical understanding of God’s presence amongst humanity. This paper offers a Rahnerian grounding from which to approach the doctrine of God in Muslim-Christian dialogue.
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Raffa, Massimo. "The Debate on logos and diastēma in Porphyry’s Commentary on Ptolemy’s Harmonics". Greek and Roman Musical Studies 1, n.º 1 (2013): 243–52. http://dx.doi.org/10.1163/22129758-12341245.
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Abstract Introducing his commentary on Ptol. Harm. I.5, Porphyry discusses at length the vocabulary of musical intervals and in particular the question whether the words λόγος and διάστηµα should or not be used as synonyms. This paper aims, on the one hand, at analysing the way in which he chooses and arranges his sources; on the other hand, at restoring them to the original debate to which they belong—a debate in which a seminal role seems to have been played by Plato’s Timaeus and the contributions of its early commentators (Eratosthenes, Aelianus, Panaetius) in the framework of post-Aristoxenian harmonics.
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Van der Kamp, G. C. "Calvijns spreken over de caro vivifica in de avondmaalsleer christologisch verstaan". Theologia Reformata 61, n.º 1 (1 de marzo de 2018): 7–22. http://dx.doi.org/10.21827/5a781a33bd850.
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This essay argues that Calvin’s Christology in its essence is defined by his Pneumatology. To that end it explores the concept of caro vivifica in Calvin’s eucharistic doctrine. Because of his participation in the life of the Eternal word the caro Christi has become life-giving, a reality in which Christians share when they receive his bodyand blood in the Holy Supper. In both cases the Holy Spirit is the agent of mediation. The concept of caro vivifica clarifies Calvin’s Christology because he understands the Word Incarnate to be a channel of life. Thus, in relationship to the Supper we may speak of a Spirit Christology as a complement to a Logos Christology.
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Adam, Martin. "PERSUASION IN RELIGIOUS DISCOURSE: ENHANCING CREDIBILITY IN SERMON TITLES AND OPENINGS". Discourse and Interaction 10, n.º 2 (15 de diciembre de 2017): 5–25. http://dx.doi.org/10.5817/di2017-2-5.
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Since the emergence of the Aristotelian idea of appeal within the framework of his understanding of poetics, the concepts of ethos, pathos, and logos have indicated the essence of what came to be labelled much later as persuasive strategies. Although persuasion seems to be present in virtually all text types and registers, in many ways it is the religious discourse that utilises persuasion as one of its pivotal instruments to convince the audience of the veracity of the doctrine presented through it. The present paper explores scripted sermons, particularly sermon titles and opening passages, in terms of the persuasive strategies employed. The main emphasis is placed on how particular linguistic realisations of persuasion enhance the credibility of the message.
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Mombello, Eduardo H. "Sobre el pensiamento y la expresión de la experiencia sensoperceptual en Platon, Philebus 38b-39d". Elenchos 35, n.º 2 (1 de junio de 2014): 269–310. http://dx.doi.org/10.1515/elen-2014-350205.
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AbstractIn this essay I defend a reconstruction of the epistemological theory that, in a metaphorical way, Plato develops in Philebus 38b-39d. This theory explains how the human beings are capable of considering the experience’s facts. At the core of this theory, the soul is the intermediate point of a general process that allows to emit a statement related to objects of the world. So this theory also registers as a part of the history of the philosophical contemporary semantics. I will argue that three analytically separable stages are distinguished in connection with this operational mediation of the soul. At the first stage, the human soul gets blindly the formal characters of those facts by means of a composite pathema, which corresponds to a hexis of doxazein (form an opinion) and produces a fundamental doxa-logos. The second stage is the moment of the doctrine that explains the reason why we are conscious of what we have grasped in the analytical previous level. At the third stage, one may emit the utterances of those facts. Every stage corresponds to a concept of doxa-logos which have different characteristics, and it is opportune that they are distinguished in the comprehension of that theory. I argue for this reading against a number of alternatives.
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Snyder, Harlow Gregory. "“Above the Bath of Myrtinus”: Justin Martyr's “School” in the City of Rome". Harvard Theological Review 100, n.º 3 (julio de 2007): 335–62. http://dx.doi.org/10.1017/s0017816007001617.
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Justin's social context in the city of Rome may seem to have only a tenuous connection with his beliefs about God, his doctrine of the Logos and the other religious commitments for which he ultimately laid down his life. Perhaps, had Justin lived in Athens or Ephesus, he would have written much the same thing. This, after all, is a man deeply moved by Platonist philosophy and the “perception of immaterial things.” Furnished with such Platonist wings, Justin himself would surely claim to soar high over all such mundane realities as the streets, bridges, and buildings of ancient Rome. It is not surprising that the vast majority of scholarship on Justin and other early Christian intellectuals follows him on a similar trajectory.
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ALESSE, FRANCESCA. "L'ETICA PRESCRITTIVA NEL TARDO ELLENISMO E IL CASO DI FILONE DI LARISSA". Méthexis 26, n.º 1 (30 de marzo de 2013): 187–204. http://dx.doi.org/10.1163/24680974-90000620.
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The article, after providing a general survey of prescriptive theories (or theories on rules) in Hellenistic philosophy, tries to offer a detailed analysis of the moral doxography of Philo of Larissa conserved in Stobaeus' Anthology (Stob. Ecl. II 7, 2, pp. 39-40 W.-H. = 25 Wiśniewski, 2 Mette, 32 Brittain). According to this evidence, Philo divided moral philosophy in three parts : hortatory, or protreptic, topos, therapeutic topos, prescriptive topos –; besides, he parted the prescriptive topos into general and particular logos. This doctrine is contextualised in rhetoric reflection of Hermagorean school and also considered in the light of Academic probabilism. In particular, Carneades' theory of the representations attested by Sextus, M VII 184 is the background against which to evaluate Philo's position.
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Ulrich, Jörg. "Justin". Evangelische Theologie 79, n.º 5 (1 de septiembre de 2019): 343–52. http://dx.doi.org/10.14315/evth-2019-790505.
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AbstractAmong the polyphonic theology of the »church fathers« of the first centuries, Justin, who lived from about 100-165, who led a Christian school in Rome and died there as a martyr, contributes an important voice. He is concerned with the conversation between Christianity and pagan philosophy as well as Judaism, and in this seeks to prove the supremacy of Christianity. To accomplish this, he also emphasizes the proximity between Christianity and Platonism. His theology can be analyzed and structured in terms of ethics, anthropology, the doctrine of God and the Logos, demonology, and eschatology. The Christian tradition received and discussed Justin and his ideas up until the fourth century, while the pagan world opposed him, most strongly through the critical response of the philosopher Celsus.
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Smit, D. J. "Confessional and ecumenical? Revisiting Edmund Schlink on the hermeneutics of doctrine". Verbum et Ecclesia 29, n.º 2 (17 de noviembre de 2008): 446–74. http://dx.doi.org/10.4102/ve.v29i2.43.
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Confessional and ecumenical? Revisiting Edmund Schlink on the hermeneutics of doctrineConrad Wethmar has always been interested in questions concerning the hermeneutics of doctrine, often concentrating on methodological issues regarding the role of confessions and the challenges of ecumenical theology. For this purpose, he consistently engaged with German-speaking Lutheran theologians. In this essay, the important views and contributions of Edmund Schlink regarding confessional and ecumenical theology are called to mind, as one further potential dialogue partner for South African theologians like Wethmar. A first section reminds readers of Wethmar’s contributions. The second section recalls Schlink’s theological journey and the role of confessions – both Lutheran confessions and the Confessing Church with Barmen – as well as the ecumenical church – several real dialogues between major confessional traditions, including his role during the Second Vatican Council – before the third sections draws some of his major methodological insights and contributions together. A brief final section points to some potential similarities between Schlink’s work and Wethmar’s interests.
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Andriy Viktorovich, Goncharenko. "Hybrid-Optional Effectiveness Functions Entropy Conditional Extremization Doctrine Contributions into Engineering Systems Reliability Assessments". Transactions on Aerospace Research 2019, n.º 2 (1 de junio de 2019): 90–100. http://dx.doi.org/10.2478/tar-2019-0012.
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Abstract In this publication a Doctrine for the Conditional Extremization of the Hybrid-Optional Effectiveness Functions Entropy is discussed as a tool for the Reliability Assessments of Engineering Systems. Traditionally, most of the problems having been dealt with in this area relate with the probabilistic problem settings. Regularly, the optimal solutions are obtained through the probability extremizations. It is shown a possibility of the optimal solutions “derivation”, with the help of a model implementing a variational principle which takes into account objectively existing parameters and components of the Markovian process. The presence of an extremum of the objective state probability is observed and determined on the basis of the proposed Doctrine with taking into account the measure of uncertainty of the hybrid-optional effectiveness functions in the view of their entropy. Such approach resembles the well known Jaynes’ Entropy Maximum Principle from theoretical statistical physics adopted in subjective analysis of active systems as the subjective entropy maximum principle postulating the subjective entropy conditional optimization. The developed herewith Doctrine implies objective characteristics of the process rather than subjective individual’s preferences or choices, as well as the states probabilities maximums are being found without solving a system of ordinary linear differential equations of the first order by Erlang corresponding to the graph of the process. Conducted numerical simulation for the proposed mathematical models is illustrated with the plotted diagrams.
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Gaillardetz, Richard R. "Humanae Vitae and Its Ecclesial Consequences". Theological Studies 79, n.º 4 (30 de noviembre de 2018): 841–63. http://dx.doi.org/10.1177/0040563918801181.
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This article explores the ecclesial consequences of Humanae Vitae in relation to four seminal contributions of Vatican II: (1) a renewed appreciation for the sensus fidelium; (2) the theological recontextualization of doctrine; (3) episcopal collegiality and ecclesial subsidiarity; (4) the revitalization of the church’s pastoral mission. The article argues first, that Humanae Vitae, directly or indirectly, impeded the full reception and implementation of these four contributions; and second, that the pontificate of Pope Francis has helped rehabilitate precisely those conciliar contributions that were most affected by the controversies associated with Humanae Vitae.
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Normand, Sylvio. "Une analyse quantitative de la doctrine en droit civil québécois". Les Cahiers de droit 23, n.º 4 (12 de abril de 2005): 1009–28. http://dx.doi.org/10.7202/042522ar.
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Scholarly writings may be considered as one of the sources of the law of Québec. A minor source compared, for instance, to the decisions of the courts, but nevertheless a source. The following paper is an unpretentious attempt to quantify rather than qualify Québec legal writers' contributions to such source as regards civil law only. It takes into account treatises, monographies including unpublished thesis, and articles.
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Ajibo, Collins C. "The Role of Regional Courts in the Development of International Investment Law: The Case of NAFTA Chapter 11 Dispute Settlement Framework and ECtHR". Law and Development Review 11, n.º 1 (26 de enero de 2018): 77–95. http://dx.doi.org/10.1515/ldr-2017-0035.
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AbstractRegional courts have synthesized, articulated, and elucidated certain principles of law that influence the development of international investment law. The contributions of NAFTA Chapter 11 dispute settlement framework and European Court of Human Rights (ECtHR), in particular, have been outstanding. For instance, NAFTA jurisprudence has guided investor-state dispute settlement (ISDS) tribunals through influential precedents. Similarly, the doctrine of proportionality and the margin of appreciation doctrine which emerged from the ECtHR jurisprudence have become embedded in international investment law. Indeed, given the unique contributions of regional courts and their rapid proliferation, it can be predicted that they will play even more significant roles in the future development of principles of international investment law. Arguably, such emergent principles should be subjected to a prior scrutiny and filtering by ISDS institutions as a precondition to full incorporation into international investment law to foster their legitimacy and credibility.
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Straumann, Benjamin. "Is Modern Liberty Ancient? Roman Remedies and Natural Rights in Hugo Grotius's Early Works on Natural Law". Law and History Review 27, n.º 1 (2009): 55–86. http://dx.doi.org/10.1017/s0738248000001656.
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The Dutch humanist Hugo Grotius (1583–1645) is widely acknowledged to have made important contributions to an influential doctrine of individual natural rights. In this article I argue that Grotius developed his rights doctrine primarily out of normative Roman sources, that is to say Roman law and ethics. If this Roman tradition has been as central to Grotius's influential writing on natural rights as I claim, why has it not received more scholarly attention? The reasons lie in the view that while rights are constitutive of modern liberty, they were unknown in classical antiquity.
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van Wilgenburg, Arwin. "The Reception of Athanasius within Contemporary Roman Catholic Theology". Church History and Religious Culture 90, n.º 2-3 (2010): 311–37. http://dx.doi.org/10.1163/18712411-0x542428.
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This article gives a brief overview of the reception of Athanasius in nineteenth- and twentieth-century Roman Catholic theology. Besides papal documents, mainly German theologians are discussed. First, Johann Adam Möhler’s Athanasius der Grosse (1827) is analyzed. Möhler was convinced that Athanasius was of great importance for modern society. However, Möhler’s attempt to give Athanasius a prominent position in contemporary theology seemed to fail. Although Athanasius is not absent in nineteenth-century dogmatic compendia, nor in papal documents of the last two centuries and many dogmatics of the twentieth century, his quantitative reception is rather poor, especially in comparison to Augustine. The dogmatic compendia and Neo-Thomistic theology did not have an interest in a historical interpretation of Athanasius and Thomas, himself, hardly referred to Athanasius. Moreover, the Trinitarian and Christological dogmas were not really contested. This changed in twentieth-century theology, because of a new understanding of historical development and the rise of phenomenology and existentialism. The doctrines of the Trinity and Christology were reinterpreted from the perspective of salvation history (Heilsgeschichte). Many theologians wanted to correct the anti-Arian tendency, stressing that Christ was truly God and truly man. Athanasius overlooked Christ’s humanity and the Alexandrian Logos-Sarx-Christology needed the complementation of the Antiochene Logos-Antropos-Christology. Nevertheless, Athanasius’s has received great formal authority within Roman Catholicism. He is a Saint and honored as doctor ecclesiae, because of his impact on Christian doctrine and the development of monasticism.
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Theil, Stefan. "Excavating Landmarks—Empirical Contributions to Doctrinal Analysis". Journal of Environmental Law 32, n.º 2 (12 de diciembre de 2019): 221–52. http://dx.doi.org/10.1093/jel/eqz033.
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Abstract The idea of landmark cases is ubiquitous in legal scholarship and adjudication. Both scholars who rely on ‘landmark’ cases and those who avoid the label often focus too much attention on a small sample of individual cases when researching legal doctrine. This risks missing important cases and pieces of the doctrinal picture. The article proposes an updated methodology that returns ‘to the basics’ of doctrinal scholarship, but with an empirical twist enabled through modern database technology. The approach is exemplified through the case study of López Ostra v Spain, a well-known environmental human rights decision under the European Convention on Human Rights. Based on a comprehensive data set of all environmental decisions, the article argues that the ‘landmark’ status of López Ostra is less empirically and doctrinally clear than conventionally accepted in legal scholarship.
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Cacioppo, John T. y Gary G. Berntson. "Social psychological contributions to the decade of the brain: Doctrine of multilevel analysis." American Psychologist 47, n.º 8 (1992): 1019–28. http://dx.doi.org/10.1037/0003-066x.47.8.1019.
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Acker, James R. "Seed to Root to Branch: Briefwriters' Contributions to Supreme Court Capital Punishment Doctrine". Criminal Justice Review 17, n.º 1 (mayo de 1992): 20–43. http://dx.doi.org/10.1177/073401689201700103.
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Kikhney, Liubov. "Mandelstam and Heraclitus". Literatūra 62, n.º 2 (2 de noviembre de 2020): 10–46. http://dx.doi.org/10.15388/litera.2020.2.1.
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The article proves that the ontological poetics of Osip Mandelstam and one of his sources of the concept of the word lie in the doctrine of the Logos of Heraclitus of Ephesus, which is set in the surviving fragments of his treatise On Nature. The author comments on the explicit and hidden references of Mandelstam to Heraclitus and shows the specifics of the functional refraction of Heraclitic allusions in different periods of the Acmeist poet’s work.It is noted that Mandelstam received from Heraclitus the material-being and sensually perceived the integral and hypostatic idea of the Logos as a kind of cosmic law, and at the same time as an ordinary human word, the form of which can nevertheless conceal an analogy with the laws of the world order.Like Heraclitus, Mandelstam assumes that the universe (cosmos) has different stages of formation, controlled by the Logos. According to Heraclitus, the primary basis of the world, its material root is fire. The idea of the changing state of natural substances, their mutual transitions and transformations caused by the “world fire,” which goes back to Heraclitus, permeates a number of the poet’s works written in the era of social upheavals. In the “post-revolutionary” period, Mandelstam develops the idea of the unity of the world and aeonic time, based on Heraclitus. Heraclitic overtones are discerned in a number of Mandelstam’s poems of the 1920s and 30s, including one of his final works – Poems about the Unknown Soldier.In light of the discovered references, Mandelstam, with the sayings of Heraclitus, clarified a number of aesthetic ideas and tropic moves of the poet – for example, the idea of the correlation of how sound envelops speech and its meaning; the motive is the “fluidity” of the world and at the same time its structural unity; the method of the “reversible metaphor of,” marking the identity or paradoxical union of different and sometimes antinomic phenomena.
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Boucher, François-Emmanuël. "Défendre l’irrecevable : comment l’ethos se substitue au logos dans le Liber amicorum Alain de Benoist". Hors dossier 35, n.º 1 (27 de junio de 2007): 93–101. http://dx.doi.org/10.7202/015893ar.
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Résumé Publié en 2004, le Liber AmicorumAlain de Benoist regroupe les témoignages de plus d’une cinquantaine de penseurs qui, indépendamment de leur allégeance politique, esquissent le portrait d’un homme aux idées controversées, complexes et protéiformes dont l’évolution au cours des quarante dernières années demeure indissociable de celle de la « Nouvelle droite » européenne. L’argumentation oscille entre une défense contre des accusations « fautives » venant d’intellectuels malveillants que l’on décrit comme inféodés à l’ordre établi et l’éloge d’une pensée « libre » et « ouverte » sur une organisation politique différente de la démocratie actuelle définie comme galvanisée par la consommation. Le but sera ici d’examiner l’imbrication constante du genre délibératif dans le portrait que l’on fait d’Alain de Benoist, lequel relève traditionnellement du genre démonstratif. Que ce soit par le biais d’une anecdote sur sa jeunesse, son travail prolifique ou son « refus des modes intellectuelles », il faudra examiner la fine articulation entre ses moeurs et sa pensée, le lien entre l’honnêteté d’un caractère et la véracité d’une doctrine, ou du moins expliquer en quoi, sur le plan rhétorique, les deux éléments semblent indissociables lorsqu’il s’agit de persuader de la valeur d’une argumentation. Finalement, il faudra expliciter en quoi l’enlacement entre le délibératif et le démonstratif donne à la vie privée une dimension civique dont les jeux de miroirs, selon les cas, discréditent ou glorifient un même individu.
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Markovic, Mihailo. "Reason and ethos: Consequences of their separation and necessity of their unity". Filozofija i drustvo, n.º 21 (2003): 19–32. http://dx.doi.org/10.2298/fid0321019m.
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Although the concept of "reason" acquired a precise meaning and clearly defined field of validity only in Kant's critical philosophy, the term has a long genesis in European intellectual history. The roots of the concept lie in the Greek concept of the logos and may be reduced to six basic meanings. The earliest Greek thinkers used the word logos to denote the logical structure of the human thought and the rational structure of the world. Anaxagoras considered the all-embracing spiritual principle of the nous the source of overall rationality. In the philosophy of the Stoa the term - logos spermaticos is the active principle acting on passive matter in order to create the world. For the Stoics, the concept of logos is the fundamental principle of entire morality. In Christian theology, the God is logos, Holy Spirit - pneuma the soul. In modern philosophy the basic meanings of the Greek logos were taken over by Latin terms "intellectus" and "ratio". These concepts chart quite clearly two basic lines of European thought, one characterized by immediate and the other by mediated discursive understanding of the truth. Kant was the first in the history of philosophy to introduce the essential distinction between understanding and reason (Verstand and Vernunft). According to this distinction, understanding is analytical and abstract, while reason is the source of apriori principles connecting and grounding the whole of our knowledge and volition. Therefore Kant distinguishes theoretical from practical reason. Though practical reason applies the concepts and principles of theoretical reason, it has priority over the latter because it bestows practical reality also on what is theoretically unknowable (freedom, God, immortality of the soul). The primacy of practical reason was especially emphasized by Fichte in his Doctrine of Science. Reason is for him a purely purposeful activity. The idea of reason attains full articulation in Hegel's philosophy of the absolute spirit. For Hegel, reason is first of all a world principle rather than a human capacity. Unlike Kant, whose reason is basically static, a substantial novelty of Hegel's conception of the objective reason is its dynamism, enabling it to reach an increasing awareness "of itself" in its dialectical development. By including the idea of progress in his conception of reason, Hegel introduced an evaluative element in the concept of rationality and thus enabled a connection between reason and ethos in the era of modernity. The deepest cleavage between reason and ethos was opened by the modern science. On one hand, it improved human life by its discoveries and new knowledge, liberating man from religious superstition and other forms of subordination, but on the other it displayed a restrictive attitude not only toward all sorts of value judgments but also toward many dimensions of reason. The positive knowledge of modern science with no ethos lacks any critical self-awareness of the purpose of knowledge, of how it can be used to the benefit of mankind or abused. Thus for establishing a humanistic scientific culture the connection between reason and ethos must be reaffirmed in modern science.
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Poitras, Geoffrey. "Robert Torrens and the Evolution of the Real Bills Doctrine". Journal of the History of Economic Thought 20, n.º 4 (diciembre de 1998): 479–98. http://dx.doi.org/10.1017/s1053837200002480.
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In the current era of quantity theorists and inconvertible currencies, the real bills doctrine has received a surprising amount of recent attention (e.g., Sargent and Wallace, 1982; Smith, 1988; Selgin, 1989; Cunningham, 1992). While the real bills doctrine has a long history, the doctrine underwent considerable evolution during the period from the Bullionist debates of the Restriction Period, 1797–1819, to the Banking School versus Currency School debates surrounding the introduction of Peel's Act in 1844. The debates of the Restriction period are significant for being directly concerned with the workings of an inconvertible, real-bills-based paper currency while the later debates involved the real bills doctrine under convertibility. A primary objective of this paper is to explore the views that Robert Torrens held concerning the inconvertible and convertible versions of the real bills doctrine as a rule for central bank policy. Torrens's contributions as an anti-bullionist and, later, as a leading member of the Currency School reflect the importance that both convertibility and bank lending practices have for interpreting the real bills doctrine and the related law of reflux. The apparently paradoxical evolution of Torrens's monetary thought identified by Lionel Robbins (1958) is attributed primarily to the evolution of his views on bank lending practices.