The parables of Our Saviour expounded and illustrated

13th ed.

Razón y mística

Resumen: En este artículo intento relacionar la mística con la razón, mostrando que hay una razón de la mística. Es un logos analógico, un ana-logos, ya que la analogía es el recurso que han usado los místicos para conocer y expresar el misterio. Ya que se requiere una comprensión y una explicación, se usa la hermenéutica, para interpretar la experiencia mística y el lenguaje de los místicos. Pero tiene que ser una hermenéutica analógica, para que sea acorde con el instrumento conceptualizador que utilizan: la metáfora, la parábola y demás recursos cognoscitivos y expresivos que brinda la rica noción de analogía.

How Does Justice Sound? Enunciative Modalities, Law’s Logos and Woman’s Voice

In the throes of her mimetic exposure of the lie of phallocratic discursive unity in 'Speculum of the Other Woman', Irigaray paused on the impossibility of woman’s voice and remarked that ‘it [was] still better to speak only in riddles, allusions, hints, parables.’ Even if asked to clarify a few points. Even if people plead that they just don’t understand. After all, she said, ‘they never have understood.’ (Irigaray 1985, 143).

That the law has never understood a uniquely feminine narrative is hardly controversial, but that this erasure continues to have real and substantive consequences for justice is a reality that feminists have been compelled to remain vigilant in exposing. How does the authority of the word compound law’s exclusionary matrix? How does law remain impervious to woman’s voice and how might it hear woman’s voice? Is there capacity for a dialogic engagement between woman, parler femme, and law?

This paper will explore these questions with particular reference to the experience of women testifying to trauma during the rape trial. It will argue that a logically linked historical genealogy can be traced through which law has come to posit itself as an originary discourse by which thinking is very much conflated with being, or in other terms, law is conflated with justice. This has consequences both for women’s capacity to speak or represent the harm of rape to law, but also for law’s ability to ‘hear’ woman’s voice and objectively adjudicate in cases of rape. It will suggest that justice requires law acknowledge the presence of two distinct and different subjects and that this must be done not only at the symbolic level but also at the level of the parole, syntax and discourse.

Synoptic problem : an investigation of synoptic relationships

In recent years, the Synoptic Problem has become an important focus of New Testament scholarship. The Two-Document Hypothesis, although still widely accepted as the solution, has recently been challenged by a variety of source hypotheses, most notably the Griesbach hypothesis. In effect, the Synoptic Problem has become an open question for an increasing number of scholars. This project analyzes four significant pericopae, the Empty Tomb Tradition, the Kingdom Parables Discourse, the Synoptic Apocalypse, and the Transfiguration Narrative, in an attempt to determine priority and dependence among the synoptic Gospels. The study does not presuppose a particular source theory, although it does evaluate specific ones when applicable. The aim of the study is to conduct an analysis of a limited but representative amount of synoptic material in order to develop a working hypothesis concerning synoptic relationships.

Obras complementares: um elo entre a leitura e os conteúdos matemáticos

The Federal Government through its Plans and Programs invests in various policies intended to achieve the main goal of the millennium, provide basic education for all. Among them, we highlight in this paper The National Textbook Program, with emphasis on Complementary Works. These works are presented through different genres, such as poems, poetry, short stories, parables, novels, literature, educational materials etc.. providing a range of possible teaching work. However, little is known about the levels of education of teachers as intended. Based on the discussions and studies in this direction, sparked concerns us in the process of teaching and learning in math classes. This made us pay attention to a possibility of study where reading could be included in this process. In this sense, the present study aims at investigating the potential of conceptual and didactic use of Complementary Works on developing the skills of reading and writing mathematics of the first three years of elementary school, and from there, propose a courseware with guidelines for use of these works by teachers of 1st to 3rd year of elementary school. For this, we outline the issues of reading and understanding of mathematical interests as those of our study. In this sense, the proposal was built from the bibliographic works that address the contributions of reading for learning mathematical content, like Machado (2001), Nacarato (2009); Dantas (2011), Smole and Diniz ( 2001). As a result, we created the Guidance for the use of Complementary Works for Teachers to Teach Mathematics with a view to support the practice of teachers and future teachers who teach mathematics. Supported the use of Complementary Works, especially those distributed in public schools by the National Textbook - PNLD and have mathematical content, this guide is intended to present some of the possible use of this feature in math classes. (Education Observatory - Capes / INEP. Ed. 038-2010. TELL Research Group - UFRN - PPGED / PPGEL / PPGECNM - PROPESQ)

Interpretando a linguagem figurada: um estudo das crônicas de Martha Medeiros

Pós-graduação em Linguística e Língua Portuguesa - FCLAR

A parábola teatral de Bertolt Brecht: tese ou antítese?

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Faces e contrafaces da identidade portuguesa em Cardoso Pires

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Opressão econômica e violência social: retratos do cotidiano em três parábolas da Fonte Q (Q 12,39-40; 42-46; 19,12-27)

Num ambiente como o da Galiléia do século I, onde o ensino era realizado nas comunidades religiosas, vilarejos e núcleos familiares de forma oral, o método de fixação de ensinos mediante a assimilação de símbolos do cotidiano era fundamental. Por conta disso, acreditamos que, dentre as fontes orais ou escritas preservadas e organizadas pelos Evangelhos Sinóticos, as parábolas de Jesus compõem o gênero literário mais original por terem sido preservadas na memória, com maior precisão pelos primeiros seguidores de Jesus. Muitos estudiosos empreenderam importantes trabalhos para pesquisar o lugar social das parábolas de Jesus, a maioria deles partindo dos próprios textos dispostos como estão nos Evangelhos. Neste trabalho, nos propomos trabalhar as parábolas de Jesus como ditos bem preservados pela oralidade a partir da teoria da Fonte Q, que é tratada como um dos estratos mais primitivos da tradição formativa dos Evangelhos Sinóticos e do movimento de Jesus. As parábolas do Ladrão (Q 12,39-40), Servo Infiel (Q 12,42-46) e do Dinheiro Confiado (Q 19,12-27) sempre foram vistas pela tradição eclesial como parábolas que tratam da necessária vigilância do cristão por conta da repentina parusia de Jesus. No entanto, nesse trabalho vamos além, pois acreditamos que essas parábolas tratam do contexto social da Galiléia do século I, onde são retratadas a opressão econômica e a violência social imposta aos pequenos proprietários e camponeses empobrecidos.(AU)

Opressão econômica e violência social: retratos do cotidiano em três parábolas da Fonte Q (Q 12,39-40; 42-46; 19,12-27)

Num ambiente como o da Galiléia do século I, onde o ensino era realizado nas comunidades religiosas, vilarejos e núcleos familiares de forma oral, o método de fixação de ensinos mediante a assimilação de símbolos do cotidiano era fundamental. Por conta disso, acreditamos que, dentre as fontes orais ou escritas preservadas e organizadas pelos Evangelhos Sinóticos, as parábolas de Jesus compõem o gênero literário mais original por terem sido preservadas na memória, com maior precisão pelos primeiros seguidores de Jesus. Muitos estudiosos empreenderam importantes trabalhos para pesquisar o lugar social das parábolas de Jesus, a maioria deles partindo dos próprios textos dispostos como estão nos Evangelhos. Neste trabalho, nos propomos trabalhar as parábolas de Jesus como ditos bem preservados pela oralidade a partir da teoria da Fonte Q, que é tratada como um dos estratos mais primitivos da tradição formativa dos Evangelhos Sinóticos e do movimento de Jesus. As parábolas do Ladrão (Q 12,39-40), Servo Infiel (Q 12,42-46) e do Dinheiro Confiado (Q 19,12-27) sempre foram vistas pela tradição eclesial como parábolas que tratam da necessária vigilância do cristão por conta da repentina parusia de Jesus. No entanto, nesse trabalho vamos além, pois acreditamos que essas parábolas tratam do contexto social da Galiléia do século I, onde são retratadas a opressão econômica e a violência social imposta aos pequenos proprietários e camponeses empobrecidos.(AU)

The works of Francis Bragge ...

v.1. On the miracles of our Lord.--v.2-3. On the parables of our, Lord.--v.4. Thirteen sermons on undissembled religion.--v.5. On the regulation of the passions.

Short studies on great subjects /

"This volume forms the second series of Froude's Short studies, as reprinted in Everyman's library. The first volume, originally issued in the series with the title Essays in literature and history, contains a general introduction by M. Belloc to Froude's work and critical attitude in the Short studies."--v. 2, p. vii.

Union questions on select portions of scripture, from the Old and New Testaments /

Vol.1-2 has title: Union questions, on select portions of scripture from the New Testament; v.3 and v.4 has title: Union questions, on select portions of scripture from the Old and New Testament.

Union questions, or, Questions on select portions of scripture from the Old and New Testaments /

Earlier ed. (1830) has title: Union questions on select portions of scripture, from the Old and New Testaments.

Sermons by the devil /

Mode of access: Internet.