The set of propositions that compose the work under analysis has become a substantial reference for the numerous conversations in the environmentalist framework, which also extends to polymorphous frameworks: science, politics, and law, among others. This bibliography in particular was responsible for disseminating the ideas elaborated by Jonas, and was consolidated as a prominent instrument in the conversation, where ecological conceptions are established as a central theme, and even pointed as one of the foundations of environmentalist philosophy. In this wake of reasoning, we can also mention the contributions of the philosopher PaulRicoeur (2000), for whom the understanding about the conception of responsibility that grew in strength in modernity is more directed to a limited judicial notion than to a more holistic approach of the concept. This implies that there is a fear about the identification of the type of responsibility an individual holds when the action perpetrated by him or her is likely to result in destruction. In such circumstances, the perpetrator should be obliged to retract. Ricoeur (2000) highlights the fragilities of this perspective of responsibility, and proposes another category for this direction of thought he calls social and collective responsibility. He suggested that the traditional concept of responsibility – which until then was understood as a kind of imputation – should be changed into a concept essentially oriented to ideas of stewardship, prudence, and prevention – qualities that in the end imply and display vaticination and anticipated judgement of the effects of the performed actions. This is due to the growth of environmental threats, many of them immeasurable, stemming from the enormous technological arsenal available today.
The development in Ricoeur’s concept of time did not receive as much attention as his move from eidetic to hermeneutic phenomenology and his Time and Narrative, with which it coincided. This paper attends to the lacuna, specifically departing from Ricoeur’s Husserlian eidetics and moving towards the influence of Augustine’s discussion of the main aporias of time. Initially, Paul Ricoeur’s philosophic approach can be described as a Husserlian eidetic phenomenology, which influenced the way in which he understood time. This changed somewhat when Ricoeur moved from eidetic to hermeneutic phenomenology. Ricoeur has developed his understanding of the concept of time since his initial writings up to the end of his academic career of 70 years. This article focusses on Ricoeur’s initial eidetic approach in Freedom and Nature and, in more existential terms, in Fallible man, but also focusses on the initial phase of his turn to hermeneutics in Volume 1 of Time and Narrative with his exposition of Augustine’s views on time. His eidetic approach stems from his appreciation for and extension of the work of Husserl, Marcel and Kant, while he also drew much from Heidegger and Gadamer after his hermeneutic turn. His initial arguments on the hermeneutic phenomenology of time flow from Augustine’s discussions of the aporias of time. The later extension of his understanding of time to include emplotment was a logical next step.
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Pilowsky, P. (2004). Serotonin Neurons In The Brainstem And Spinal Cord: Diverse Projections And Multiple Functions. In Nae J. Dun, Benedito H. Machado & Paul M. Pilowsky (Eds.), Neural mechanisms of cardiovascular regulation, (pp. 219- 244). Boston, USA: Kluwer Academic Publishers.
It is not what you do but how you do what you do that defines you as a person. Paul dedicated his life and love to the long term care profession. He served as Administrator of Marquis Care at Plaza Regency for 10 years and a past President of the Nevada Healthcare Association. He chose to set high standards of excellence and relentlessly reinforced quality. Most impor- tantly Paul touched the lives of people every day with his deep compassion. He recruited and retained excellent employees and encouraged staff to continue to grow and become leaders. Each person he encountered was treated with dignity and respect. Paul would do anything for a friend, including his staff. If you would have met Paul, you would have found out quickly that he was intensely proud of his facility and staff, his wife Dhyani, and his son Jonathon. Even though Paul will be greatly missed, his legacy will continue to live on.
In Galatians 2:19–20 Paul affirms that his present earthly life, his life in the flesh, is radically different now. It is a life lived ‘by faith’ whereas before his life was under the law. He has ‘died to the law’ so that he may now ‘live to God’. Once again his life has a radically new orientation. To what does he owe this whole new direction in his life? He has died together with Christ! This miraculous act has resulted in a radical change in his life so that now he is free to live a ‘by faith’ life with Christ living in and through him. This new faith- controlled life will result in new fruit, a truly transformed existence. The change is a result of the death of Christ. This focus on Christ’s death as the primary factor in the initial and ongoing transformation of the Christian’s life is central to Paul’s theology. Although the adherents of the Contemplative Tradition would probably give a hearty ‘Amen’ to this emphasis it is not always reflected by their writings. More often than not their emphasis rests on imitating the life of Christ rather than focusing on the death of Christ. This is an unfortunate weakness in their theology of transformation. Such a misplaced emphasis treads dangerously close to transformation by personal effort, a claim that the very same advocates of the Contemplative Tradition would soundly deny. And yet, when so little attention is given to the death of Christ as foundational for all true transformation and so much attention is dedicated to imitatio Christi, one begins to wonder. Paul’s emphasis is clear; the death of Christ is the key factor in the reshaping of misshapen persons so that ultimately they take on a new
Schumpeter was a scion of the aristocracy of Franz Josef’s Austria. It was Schumpeter who had confessed to three wishes in life: to be the greatest lover in Vienna, the best horseman in Europe, and the greatest economist in the world. “But unfortunately,” as he used to say modestly, “the seat I inherited was never of the topmost caliber.” […] Opposed to the foxy Merlin was young Sir Galahad. Son of an executive of J.P. Morgan’s bank, Paul Sweezy was the best that Exeter and Harvard can produce and had early established himself as among the most promising economists of his generation. But tiring of the conventional wisdom of his age, and spurred on by the events of the Great Depression, Sweezy became one of America’s few Marxists. (As he used to say, you could count the noses of U.S. academic economists who were Marxists on the thumbs of your two hands: the late Paul Baran of Stanford; and, in an occasional summer school of unwonted tolerance, Paul Sweezy.) Unfairly, the gods had given Paul Sweezy, along with a brilliant mind, a beautiful face and wit. […] If lightning had struck him that night, people would truly have said that he had incurred the envy of the gods. 1
39; 15: 6 ,1 8 ; 1 Th 4: 14,15; 2 Pt 3: 4), and the three times in the perfect tense (Mt 27: 52; Jn 11: 11; 1 Cor 15: 20). Frame remarks that 'the present is either timeless indicating a class, "the sleepers," or it designates the act of sleep as in progress (cf 1 Cor 11: 30); the aorist views the act of sleep as entered upon in the past, without reference to its progress or completion; the perfect regards the act as completed in the past with the added notion of the existing state' (Frame 1970: 167; cf Bruce 1982: 98; Wohlenberg 1909: 98). (iii) The term can be used to describe the 'Vorgang des Sterbens (Ac 7: 60; 13: 36; 1 Cor 7: 39; 11: 30; 15: 6, 51; 2 Pt 3: 4)' as well as the 'Zustand des Todes (Mt 27: 52; 1 Kor 15: 18,20; 1 Th 4: 1 3 ,1 4 ,1 5 )' (Volkel 1981: 746). It is used almost exclusively of dead 'Christians', for example of saints who departed before Christ came (Mt 27: 52; Ac 13: 36); of Lazarus who died while Christ was on earth (Jn 11: 11); and of believers since the resurrection of Christ (Ac 7: 60; 1 Cor 11: 30; 15: 6, 18, 51; 1 Th 4: 13, 14, 15). Two instances need not necessarily refer to believers (1 Cor 7: 39; 2 Pt 3: 4) (iv) Paul never uses the term 'sleep' of Christ's death; he uses apothanein. But Christ is designated as the a p a rch ë ton kekoim êm éndn (1 Cor 15: 20). Conversely, Paul never uses the verb apothanein of the death of believers (cf Rm 8: 38 sic!); he uses koim asthai (cf Wohlenberg 1909: 99 n7).
Paul T. Troughton & Simon J. Godsill. Restoration of Nonlinearly Distorted Audio Using Markov Chain Monte Carlo Methods. Journal of the Audio Engineering Society (Abstracts), 46 (6), p. 569 (1998 June), preprint 4679. Presented at the 104th Convention of the Audio Engineering Society, Amsterdam, May 1998. Paul T. Troughton & Simon J. Godsill. A reversible jump sampler for autoregressive time series. In Proc. IEEE International Conference on Acoustics, Speech and Signal Processing 1998, vol.IV, pp.2257– 2260, April 1998.
use of the motif of punctiliar invasion, and his resistance to anything resembling the linearity of redemptive-historical paradigms, opens his ‘apocalyptic Paul’ to such a charge and implies a cosmological dualism which is problematised by the witness of the Jewish apocalyptic literature and the book of Revelation. This implicit dualism of the language of invasion, and the dichotomy of ‘linear’ versus ‘punctiliar’, are foreign to apocalyptic thought, as they are to much in Second Temple Jewish and early Christian thought besides. The temple-cosmology of the apocalypses problematises any strict heaven-earth dualism since it affirms the ongoing presence of God in this world. As Jenson concludes, ‘much as it goes against the polemical consensus, the notion of a Heilsgeschichte maps what Scripture as a whole presents better than can any geometry.’ 133 History, for Käsemann, ‘is not, therefore, marked by a visible earthly continuity but by interruptions and paradoxes; again and again its path leads over the grave out of which it brings the dead to life. We must not deny salvation history, however, because God’s Word in its activity permeates the world in its breadth and depth.’ 134 This is no smooth developmental narrative, but a narrative it is, nonetheless.
This image is challenged by Christopher R. Hutson as contrasting with “positive portrayals of the historical of Timothy in both Acts and Paul.” 373 That Timothy went as Paul’s delegate to the Thessalonians where the believers had been attacked (Acts 17:1–9), and visited the difficult Corinthians (1 Cor 4:14–17), does not indicate a “spirit of cowardice”. Hutson argues for a reading of 2 Timothy 1:7 in its rhetorical context. The phrase ‘spirit of cowardice’ comes in the first major section of the letter where many rhetorical devices — such as example, reminder and a series of imperatives — are used. Paul is the exemplar for his protégé and here the picture is of “what Timothy (or someone like him) should be, not what he is.” 374 Hutson illustrates the use of similar rhetoric urging students to achieve what is possible. Plutarch suggests one might be excluded from becoming a philosopher because they are either “presumptuous” or “a coward” where cowardice includes reluctance to ask questions in the classroom. Epictetus “pushes the hot button of cowardice as he exhorts his students” not to give way to obstacles or difficulties. 375 References to certain behaviours as cowardly use the sense of honour or shame to promote actions that are honourable and praiseworthy. This appeal to a person’s sense of shame was “a familiar motif on Hellenistic rhetoric.” 376