Bibliografías temáticas / Johannes Canonicus

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Literatura académica sobre el tema "Johannes Canonicus"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 1 de febrero de 2022

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Artículos de revistas sobre el tema "Johannes Canonicus"

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Schabel, Christopher D. "The Quaestiones libri Physicorum by Franciscus Marbres (alias Johannes Canonicus). Part I: Author, Text and Reception". Bulletin de Philosophie Médiévale 57 (enero de 2015): 171–255. http://dx.doi.org/10.1484/j.bpm.5.110807.

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Schabel, Christopher D. "The Quaestiones libri Physicorum by Franciscus Marbres (alias Johannes Canonicus). Part II: Manuscripts, Printings and the Textual Tradition". Bulletin de Philosophie Médiévale 58 (enero de 2016): 191–232. http://dx.doi.org/10.1484/j.bpm.5.113341.

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Baker, J. H. "Famous English Canonists: III John Ayton (or Acton) U.J.D. († 1349)". Ecclesiastical Law Journal 2, n.º 08 (enero de 1991): 159–63. http://dx.doi.org/10.1017/s0956618x00001083.

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Another well known name from the golden age of the Cambridge law school was that of John ‘of Aton’. The name, however, requires some comment before proceeding to the man. In the printed edition of his work he is ‘de Athon:’ or ‘de Aton’, which Stubbs rendered as Ayton, on the assumption that it derived from the place in Yorkshire. Maitland said it was convenient to follow this spelling, though he pointed out that the papal chancery addressed him as ‘Johannes Johannis de Acton’. ‘Acton’ was used in theDictionary of National Biography, and is now the preferred spelling, though more cautious writers have adopted the neutral ‘Athon’. In view of the strong East Anglian bias of the Cambridge law school in the time of Bishop Bateman, it is possible that the name derived from Acton in Suffolk. But that is only so if the papal chancery may be trusted; Athon is not itself a variant of Acton. If, on the other hand, the spelling in the treatise is preferred – and it certainly seems more common in all the manuscripts – Ayton (formerly Aton) remains a more likely identification than any other. Certainly the doctor's connections in his professional career seem to have been with the north rather than with East Anglia.
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Tkachenko, E. S. "German Motet in Johannes Brahms’ Works". Observatory of Culture, n.º 3 (28 de junio de 2015): 58–63. http://dx.doi.org/10.25281/2072-3156-2015-0-3-58-63.

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German Motet in Johannes Brahms’ Works (by Elizaveta Tkachenko) analyzes the seven motets of the eminent German romantic composer - Johannes Brahms. Works of this genre are considered from the standpoint of their belonging to the Protestant variety, which originated in Germany during the Reformation and was enriched during the next two centuries by exquisite examples of leading Lutheran composers. Just like his great predecessors, Brahms took tunes of Lutheran chorales as a musical foundation for his motets and quotations from the Bible in Martin Luther’s translation as their verbal foundation. Particular attention is paid to the definition of features of the composer’s method of work with canonical texts.
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Habisch, André. "Praktischer Weisheit nach-denken. Wirtschaftsethische Orientierung am Standort Ingolstadt in der Tradition von Johannes Eck". Journal for Markets and Ethics 8, n.º 1 (1 de junio de 2020): 29–36. http://dx.doi.org/10.2478/jome-2020-0003.

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Abstract In the late Middle Ages, the canonical prohibition of interest increasingly came into conflict with an ever more dynamic economic practice. The Ingolstadt based theology professor Johannes Eck is better known as Catholic opponent of Martin Luther; however, he also worked more strongly than his academic contemporaries against fundamentalist business ethics theories thereby actively searching public debate. Subsequently, he became forerunner and point of reference for academic theory, which is committed to the struggle of merchants and entrepreneurs to shape their forms of practice responsibly.
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Druwé, Wouter. "Loans and Credit in the Canon Law Consilia of Wamesius (1524-1590)". Tijdschrift voor rechtsgeschiedenis 85, n.º 1-2 (22 de junio de 2017): 230–71. http://dx.doi.org/10.1163/15718190-08512p09.

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Johannes Wamesius (1524-1590), a professor of law at the Leuven university, was often asked for his expert opinion on concrete legal cases. Two volumes of (altogether) 600 so-called consilia de iure pontificio were published posthumously by his successor Étienne Weyms. After a short introduction, this article focuses on twenty canonical consultations. Those twenty consilia all concern questions of credit and money-dealing. This contribution first discusses Wamesius’ method and presents the parties and competent authorities involved. Secondly, attention is paid to how Wamesius deals with the plurality of legal sources. In a third step, Wamesius’ views on usury, as well as his consultation on a case of coinage are discussed. Finally, some concluding observations are offered.
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Haug, Alfred A. "TESTING LINEAR RESTRICTIONS ON COINTEGRATING VECTORS: SIZES AND POWERS OF WALD AND LIKELIHOOD RATIO TESTS IN FINITE SAMPLES". Econometric Theory 18, n.º 2 (abril de 2002): 505–24. http://dx.doi.org/10.1017/s0266466602182119.

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The Wald test for linear restrictions on cointegrating vectors is compared in finite samples using the Monte Carlo method. The Wald test is calculated within the vector error-correction based estimation methods of Bewley, Orden, Yang, and Fisher (1994, Journal of Econometrics 64, 3–27) and of Johansen (1991, Econometrica 59, 1551–1580), the canonical cointegration method of Park (1992, Econometrica 60, 119–143), the dynamic ordinary least squares method of Phillips and Loretan (1991, Review of Economic Studies 58, 407–436), Saikkonen (1991, Econometric Theory 7, 1–21), and Stock and Watson (1993, Econometrica 61, 783–820), the fully modified ordinary least squares method of Phillips and Hansen (1990, Review of Economic Studies 57, 99–125), and the band spectral techniques of Phillips (1991, in W. Barnett, J. Powell, & G. E. Tauchen (eds.), Nonparametric and Semiparametric Methods in Economics and Statistics, pp. 413–435). The Wald test performance is also compared to that of the likelihood ratio test suggested by Johansen and Juselius (1990, Oxford Bulletin of Economics and Statistics 52, 169–210) and to a Bartlett correction of that test as proposed by Johansen (1998, A Small Sample Test for Tests of Hypotheses on Cointegrating Vectors, European University Institute).
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Unzeitig, Monika. "Illustration und Textaneignung". Literaturwissenschaftliches Jahrbuch 61, n.º 1 (1 de octubre de 2020): 135–82. http://dx.doi.org/10.3790/ljb.61.1.135.

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Johannes Gutenberg designed his edition of the Vulgate without illustrations. However, the subsequent evolution of media affected the vernacular appropriation of the Holy Scripture. Vernacular printed Bibles typically featured extensive pictorial representations of the biblical narrative. From an iconographic perspective, this case study examines which types or parts of the images were maintained, transferred but also reconfigured in the woodcuts. In addition, from the perspective of reader-response criticism, it analyzes how the placement of illustrations guides, structures and augments the reading of the Holy Scripture. While the canonical biblical text follows a 14th-century German translation, these illustrations offer new ways of understanding. By looking at the conceptions of Creation, Paradise and Fall of Man in pre-Reformation printed Bibles, this case study examines how religious knowledge changed through these processes of appropriation in the context of a print production which was no longer dominated by clerical but commercial interests. Finally, the findings are compared with Luther’s Bible.
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Bewley, Ronald, David Orden, Minxian Yang y Lance A. Fisher. "Comparison of Box—Tiao and Johansen canonical estimators of cointegrating vectors in VEC(1) models". Journal of Econometrics 64, n.º 1-2 (septiembre de 1994): 3–27. http://dx.doi.org/10.1016/0304-4076(94)90055-8.

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Sztychmiler, Ryszard. "Znaczenie prawne miłości małżeńskiej". Prawo Kanoniczne 38, n.º 3-4 (20 de diciembre de 1995): 87–117. http://dx.doi.org/10.21697/pk.1995.38.3-4.04.

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Über die ehelichen Liebe sprechen viele kirchlichen Dokumente und viel diskutiert ist. Von Konzilsdokumenten spricht man darüber besonders in Gaudium et spes, aber auch etwas in Lumen gentium und in Optatam totius. Nach dem Konzil die Kanonisten vertreten drei Positionen: einige ablehnen ganz jede rechtliche Bedeutung der ehelichen Liebe, einige verlangen (gerade oder ungerade) einer Anerkennung der rechtlichen Bedeutung der ehelichen Liebe und einige stimmen zu nur für eine beschränkte Bedeutung der ehelichen Liebe. Rota Romana und Apostolische Signatur haben für die Kirche eine authentische Interpretation der Konzilslehre über eheliche Liebe gegeben. Nur Ehewille und nicht die eheliche Liebe „facit matrimonium” . Aber sind auch die Urteile, wo der ehelichen Liebe eine beschränkte Bedeutung zustimmt ist. Wenn bei Nupturient keine eheliche Liebe ist, kann es etwas bedeuten; es kann ein Hinweis im Prozeß sein. Die Liebe hat auch eine große Bedeutung in ganzem Leben der Eheleute. Dieselbe Interpretation hat Paul VI. und Johannes Paul II. bestätigt. So ist auch die eheliche Liebe im Katechismus der Katholischen Kirche von 1992 dargestellt. Im Codex Iuris Canonici von 1983 ist keine Rede über der rechtlichen Bedeutung der ehelichen Liebe.
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Tesis sobre el tema "Johannes Canonicus"

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Marrone, Francesco. "Res et realitas in Descartes : gli antecedenti scolastici del concetto cartesiano di "realitas objectiva"". Caen, 2005. http://www.theses.fr/2005CAEN1441.

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La thèse présentée examine les antécédents historiques de la realitas objectiva, sa constitution, la postérité qu'elle a connue dans les Meditationes de Descartes. Absent chez les prédécesseurs immédiats du philosophe français, le syntagme "realitas obiectiva" est présent dans une tradition scotiste qui remonte jusqu'à Ioannes Canonicus (Jean Marbres) en passant par Martinus Meurisse, Pierre Tartaret, Antonius Trombetta, Antonius Syrectus. Les chapitres I et II essayent a) d'expliquer la notion de realitas obiectiva par une analyse du contexte lexical et sémantique où elle apparaît (realitas-formalitas-intelligibilitas); b) de placer la notion de realitas obiectiva dans la tradition où elle a été inventée, et c) de montrer l'importance d'un penseur tel que Trombetta, qui a eu le mérite de ratifier, en l'expliquant, le vocabulaire de la realitas obiectiva. Dans le chapitre III l'auteur envisage la première occurrence moderne du syntagme chez Pierre Tartaret dans le contexte de la question de l'univocité de l'étant, et reconduit la notion à sa première occurrence chez Ioannes Canonicus. Le chapitre IV envisage l'introduction du vocabulaire de la realitas obiectiva dans la question de la science divine (Meurisse), en montrant le rapport qu'elle entretient avec le concept moderne d'ens reale. Le chapitre V cherche à montrer la permanence de la connexion entre realitas obiectiva et ens reale à l'intérieur de la discussion sur l'ens rationis et envisage la postérité des notions de realitas obiectiva dans les Meditationes de Descartes
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2

Löhle, Andreas [Verfasser] y Johannes [Akademischer Betreuer] Kästner. "Calculation of reaction rate constants via instanton theory in the canonical and microcanonical ensemble / Andreas Löhle ; Betreuer: Johannes Kästner". Stuttgart : Universitätsbibliothek der Universität Stuttgart, 2018. http://d-nb.info/1171803044/34.

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Böß, Reinhard. "Stimmentausch- und Spiegelungstechniken im Canon à 2 ”Quaerendo invenietis” als beispielhafte Kennzeichen für Bachs ”Ars Canonica”, das ”Musikalische Opfer”". Bärenreiter Verlag, 1987. https://slub.qucosa.de/id/qucosa%3A37235.

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Libros sobre el tema "Johannes Canonicus"

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Ehevorbereitung in der Bundesrepublik Deutschland: Möglichkeiten der Verwirklichung anhand des Codex Iuris Canonici und der adhortatio apostolica "Familiaris consortio" Papst Johannes Pauls II. München: Profil, 1985.

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Capítulos de libros sobre el tema "Johannes Canonicus"

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Höcker, Arne. "The Drama of the Case". En The Case of Literature, 114–31. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749353.003.0007.

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This chapter focuses on Georg Büchner's Woyzeck (1837), which, based on an early case of legal responsibility, expounds the problem of judgment in the medical-legal context by staging the case as a dramatic ensemble of scenes of observation. The procedures leading up to the confirmation of the murderer Johann Christian Woyzeck's death sentence shape what was to be known as the Woyzeck case. By commissioning Dr. Clarus as a medical expert, the legal case, which was about the societal sanction of a criminal act, became a case of quite a different nature. The question that Dr. Clarus attempts to answer is not about the deed and its particular circumstances, but about the personality of the perpetrator and his motives. The document to which Büchner's Woyzeck refers verbatim is the second report that Dr. Clarus provided and that he published twice within only one year. The chapter argues that the canonical drama Woyzeck, based on the Woyzeck of the Clarus report, is essentially about the making of the case.
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Mendicino, Kristina. "The Pitfalls of Translating Philosophy: Or, the Languages of G. W. F. Hegel’s Phenomenology of Spirit". En Prophecies of Language. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823274017.003.0002.

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The Hegelian logos should not be contingent upon the particular language in which it is articulated; translation should therefore be no real concern for Hegel. Yet surprisingly, Hegel describes his Phenomenology of Spirit in a letter to Johann Heinrich Voss as an attempt akin to Voss’s and Martin Luther’s monumental translations of Homer and the Bible. Differently than his predecessors, however, Hegel does not seek to translate a canonical text, but a philosophical language that was never spoken or written before. Taking this letter as a point of departure, the chapter shows how Hegel’s Phenomenology is a translation project, and an oracular one at that. For in the section Hegel devotes to oracular language, the oracle prefigures the absolute language of philosophy that he seeks to translate, while its foreignness renders translation imperative, both at the structural level of Hegel’s argumentation and at the level of his own writing, which is fraught with traces of the Hebrew Bible, Spinoza, and Homeric epic. Because Hegel’s remarks on the oracle can be understood only in tracing his German back through these texts and tongues, however, the oracle also implies an irreducible foreignness that even the most rigorous dialectic cannot sublate.
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Dyson, Kenneth. "Patron Saints: (1) The European Tradition of Aristocratic Liberalism". En Conservative Liberalism, Ordo-liberalism, and the State, 129–61. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854289.003.0006.

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This chapter examines the key authors and texts that provided conservative liberalism and Ordo-liberalism with a distinctive aristocratic character: its paternalism, its scepticism about democracy, its discomfort with the commercial aspects of capitalism, and its belief in a hierarchy of ability. From their interwar origins, conservative liberalism and Ordo-liberalism were about more than the economic order. They were fundamentally about the kind of social and cultural order that was appropriate to a sustainable liberal society and that would stem the crisis of moral and intellectual values. Referencing of canonical texts with which the cultivated bourgeois intelligentsia was familiar had the additional value of endowing conservative liberals and Ordo-liberals with prestige. This chapter examines the most cited authors and texts in this literature: Lord John Acton, Julien Benda, Jacob Burckhardt, Johann Wolfgang Goethe, Gustave Le Bon, Frédéric Le Play, José Ortega y Gasset, Bertrand Russell, George Santayana, and Alexis de Tocqueville. It also looks at Friedrich Hayek’s attempt to establish the Acton-Tocqueville Society. These authors embodied a faith in an aristocracy of knowledge, a distrust of plebeian culture, and a belief in the quality of the inner life and in character as the foundation of a liberal society. Aristocratic liberalism rested on two fears: of unbridled democracy and of the despotic state; of anarchy and servitude. The chapter closes with reflections on the changing fortunes of aristocratic liberalism and their implication for conservative liberalism and Ordo-liberalism.
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