scholarly journals Vides exemplars. Terciàries carmelitanes a El Carmelo Esmaltado de Roque Alberto Faci (1743)

2016 ◽  
Vol 8 ◽  
pp. 241
Author(s):  
Cristina Gimeno-Maldonado
Keyword(s):  
Eighteenth Century ◽  
Third Order ◽  
The Third ◽  
The Enlightenment ◽  
The World ◽  
Religiosity And Spirituality

Resum: Carmelo Esmaltado con tantas brillantes estrelles, cuantas flores terceras, fecundas de frutos de virtud y religión, cultivó y fijo en el cielo de la Santa Iglesia la venerable Orden Tercera de Nuestra Señora del Carmen, és el títol de l’obra que el carmelita aragonès Roque Alberto Faci (1684-1744) va publicar el 1743. El llibre és un tractat per als membres de la tercera ordre del Carmel en què trobem diverses biografies de terciàries carmelites. El que pretendrem a partir de l’anàlisi de la obra i les biografies, és fixar el paper de les terciàries al món carmelita. Per això, analitzarem l’objectiu de l’autor tenint en compte la religiositat i espiritualitat del segle XVIII i la projecció de la Il·lustració. Paraules clau: Carmel, Dones, Religiositat, Seglar, Terciaris Abstract: Carmelo Esmaltado con tantas brillantes estrelles, cuantas flores terceras, fecundas de frutos de virtud y religión, cultivó y fijo en el cielo de la Santa Iglesia la venerable Orden Tercera de Nuestra Señora del Carmen, is the title of the book wrote by the aragonian carmelite Roque Alberto Faci (1684-1744) published in 1743. The issue is a treaty for the members of the Third Order of Carmel where we can find several biographies of the carmelites woman of third order. What we pretend by analyzing their work and biography is to set the role of the woman of the third order in the world Carmel. For that, we aimed copyright considering religiosity and spirituality of the eighteenth century and the projection of the Enlightenment.   Keywords: Carmel, Woman, Religiosity, Secular, Tertiary

Moderate Theology and Preaching c.1750–1800

2019 ◽  
pp. 69-83
Author(s):  
Stewart J. Brown
Keyword(s):  
Eighteenth Century ◽  
Self Control ◽  
Social Progress ◽  
Intellectual Culture ◽  
Church Of Scotland ◽  
Cultural Engagement ◽  
The Enlightenment ◽  
The World ◽  
Human Actors

Through the Moderate movement, the clergy of the later eighteenth-century Church of Scotland became actively engaged with the intellectual culture of the Enlightenment. This chapter explores the role of the Moderate sermon in this process of cultural engagement, focusing on two main themes. First, it considers how Moderate sermons in the later eighteenth century conveyed an optimistic, world-affirming and highly practical set of theological teachings. For Moderate preachers, God had given individuals the innate capacity—in the form of the moral sense or conscience—that would enable them to respond actively to the divine guidance of Scripture in exercising self-control and contributing to social progress. Second, the chapter shows how Moderate sermons also proclaimed that God was active in history, using human actors, often in ways not intended by those actors, to advance the divine plan for the world, which involved progress towards a future order of peace and freedom.

Between the Cloister and the World: The Franciscan Third Order of Colonial Querétaro

1992 ◽  
Vol 49 (2) ◽  
pp. 157-177 ◽  
Author(s):  
Brian C. Belanger
Keyword(s):  
Eighteenth Century ◽  
Santa Cruz ◽  
Third Order ◽  
Male And Female ◽  
The Third ◽  
San Pedro ◽  
The World ◽  
San Sebastian ◽  
Mission Church ◽  
The City

“The womb of the Province” is how one eighteenth-century resident described Querétaro, for within that city the Franciscans of the Province of San Pedro y San Pablo de Michoacán supported not only the friary of Santiago el Grande with its Spanish and Indian parishes, but also the pioneering College of Santa Cruz, the convents of Santa Clara and Santa Rosa de Viterbo for women, the seminary of the Province, the mission church of San Sebastián, and the friary and shrine of Nuestra Señora de Pueblito. The city additionally served as the seat of the Provincial chapter. Friars and nuns at these various foundations directed over twenty associations of laity organized into confraternities, or cofradíos. Poised delicately between those who were professed Franciscans (male and female, of the First and Second Orders, respectively), and the lay confraternities affiliated with the monasteries, was the Third Order, an institute which has defied classification.

A Russian Mystic Faces the Age of Rationalism and Revolution: Thought and Activity of Ivan Vladimirovich Lopukhin

1967 ◽  
Vol 36 (2) ◽  
pp. 170-188
Author(s):  
Alexander Lipski
Keyword(s):  
Eighteenth Century ◽  
The State ◽  
Russian Culture ◽  
Peter The Great ◽  
The Enlightenment ◽  
Western Influence ◽  
The World ◽  
Extreme Degree ◽  
State Of Mind

It is generally accepted that even though rationalism was predominant during the eighteenth century, a significant mystical trend was simultaneously present. Thus it was not only the Age of Voltaire, Diderot, and Holbach, but also the Age of St. Martin, Eckartshausen and Madame Guyon. With increased Western influence on Russia, it was natural that Russia too would be affected by these contrary currents. The reforms of Peter the Great, animated by a utilitarian spirit, had brought about a secularization of Russian culture. Father Florovsky aptly summed up the state of mind of the Russian nobility as a result of the Petrine Revolution: “The consciousness of these new people had been extroverted to an extreme degree.” Some of the “new people,” indifferent to their previous Weltanschauung, Orthodoxy, adopted the philosophy of the Enlightenment, “Volter'ianstvo” (Voltairism). But “Volter'ianstvo” with its cult of reason and belief in a remote creator of the “world machine,“ did not permanently satisfy those with deeper religious longings. While conventional Orthodoxy, with its emphasis on external rites, could not fill the spiritual vacuum, Western mysticism, entering Russia chiefly through freemasonry, provided a satisfactory alternative to “Volter'ianstvo.”

A ‘milky mass’ and ‘uniform material’: white marble in eighteenth-century French discourses on sculpture and geology

2021 ◽  
Vol 30 (2) ◽  
pp. 215-225
Author(s):  
Marthe Kretzschmar
Keyword(s):  
Eighteenth Century ◽  
Grain Size ◽  
Denis Diderot ◽  
Art Theory ◽  
White Marble ◽  
The Enlightenment ◽  
The Earth ◽  
History Of ◽  
Interdisciplinary Network

Knowledge of the materiality of stone during the Enlightenment expanded following the exploration of mineralogical structure, to alter ideas about taxonomy and challenge the role of rocks in the history of the earth. Close studies of the material of marble sculpture generated expertise on grain size, surface varieties and stone deposits. This mode of reception became intertwined with contemporary controversies about the age of the earth. This article focuses on both French sculpture and geological discourses of the eighteenth century to reveal an international and interdisciplinary network centring on protagonists such as Denis Diderot, Paul-Henri Thiry d’Holbach and Étienne-Maurice Falconet; through these figures, debates can be connected concerning both geology and art theory. Within these contexts, the article discusses the translation processes between these artistic and geological interests.

The Role of Emotions in Christian Thought and Behavior

2020 ◽  
pp. 131-166
Keyword(s):  
Emotional Reactions ◽  
The Third ◽  
The World ◽  
Christian Thought ◽  
And Behavior

In the scriptural analyses presented in earlier chapters, there were many references to the emotions of Jesus, his disciples, and other characters. It will be clear by the end of this chapter that emotions play an important role in Christian and un-Christian behavior. The first section explains what emotions are and why humans have them. The second section catalogs the emotions expressed by characters in the four Gospels. It is interesting to see how the emotions expressed by Jesus were different than those expressed by other characters and also what prompted emotional reactions in Jesus. The third section generalizes the role of emotions in Christian behavior beyond the cataloging of the second section. This chapter is crucial for understanding motivations to engage in certain kinds of Christian behaviors that will help solve major problems in the world.

appealed to the Queen on being besieged by the wild sense, especially in the concluding cantos, of leaving Irish (see Vi4.1n). In reading this ‘darke conceit’, an iron world to enter a golden one. But do these no one could have failed to recognize these allusions. ways lead to an end that triumphantly concludes the The second point is that Spenser’s fiction, when 1596 poem, or to an impasse of the poet’s imaginat-compared to historical fact, is far too economical ive powers? For some readers, Book VI relates to the with the truth: for example, England’s intervention earlier books as Shakespeare’s final romances relate in the Netherlands under Leicester is, as A.B. Gough to his earlier plays, a crowning and fulfilment, ‘a 1921:289 concludes, ‘entirely misrepresented’. It summing up and conclusion for the entire poem and would seem that historical events are treated from for Spenser’s poetic career’ (N. Frye 1963:70; cf. a perspective that is ‘far from univocally celebratory Tonkin 1972:11). For others, Spenser’s exclamation or optimistic’, as Gregory 2000:366 argues, or in of wonder on cataloguing the names of the waters what Sidney calls their ‘universal consideration’, i.e. that attend the marriage of the Thames and the what is imminent in them, namely, their apocalyptic Medway, ‘O what an endlesse worke haue I in hand, import, as Borris 1991:11–61 argues. The third | To count the seas abundant progeny’ (IV xii point, which is properly disturbing to many readers 1.1–2), indicates that the poem, like such sixteenth-in our most slaughterous age, especially since the century romances as Amadis of Gaul, could now go matter is still part of our imaginative experience as on for ever, at least until it used up all possible virtues Healy 1992:104–09 testifies, is that Talus’s slaughter and the poet’s life. As Nohrnberg 1976:656 aptly of Irena’s subjects is rendered too brutally real in notes, ‘we find ourselves experiencing not the allegorizing, and apparently justifying, Grey’s atrocit-romance of faith or chastity, but the romance of ies in subduing Irish rebels (see V xii 26–27n). Here romance itself ’. For still others, there is a decline: Spenser is a product of his age, as was the Speaker ‘the darkening of Spenser’s spirit’ is a motif in many of the House of Commons in 1580 in reporting studies of the book, agreeing with Lewis 1936:353 the massacre of Spanish soldiers at Smerwick: ‘The that ‘the poem begins with its loftiest and most Italians pulled out by the ears at Smirwick in solemn book and thence, after a gradual descent, Ireland, and cut to pieces by the notable Service of a sinks away into its loosest and most idyllic’; and with noble Captain and Valiant Souldiers’ (D’Ewes Neuse 1968:331 that ‘the dominant sense of Book 1682:286). As this historical matter relates to Book V, VI is one of disillusionment, of the disparity between it displays the slaughter that necessarily attends the the poet’s ideals and the reality he envisions’; or that triumph of justice, illustrating the truth of the common the return to pastoral signals the failure of chivalry in adage, summum ius, summa iniuria, even as Guyon’s Book V to achieve reform (see DeNeef 1982b). destruction of the Bower shows the triumph of tem-Certainly canto x provides the strong sense of an perance. This is justice; or, at best, what justice has ending. As I have suggested, ‘it is as difficult not to become, and what its executive power displayed in see the poet intruding himself into the poem, as it is that rottweiler, Talus, has become, in our worse than not to see Shakespeare in the role of Prospero with ‘stonie’ age as the world moves towards its ‘last the breaking of the pipe, the dissolving of the vision, ruinous decay’ (proem 2.2, 6.9). In doing so, Book and our awareness (but surely the poet’s too) that his V confirms the claim by Thrasymachus in Plato’s work is being rounded out’ (1961a:202). Republic: justice is the name given by those in power Defined as ‘doing gentle deedes with franke to keep their power. It is the one virtue in the poem delight’ (vii 1.2), courtesy is an encompassing virtue that cannot be exercised by itself but within the book in a poem that sets out to ‘sing of Knights and Ladies must be over-ruled by equity, circumvented by mercy, gentle deeds’ (I proem 1.5). As such, its flowering and, in the succeeding book, countered by courtesy. would fully ‘fashion a gentleman or noble person in vertuous and gentle discipline’ (Letter to Raleigh 8). Courtesy: Book VI

2014 ◽  
pp. 36-36
Keyword(s):  
Strong Sense ◽  
Executive Power ◽  
House Of Commons ◽  
Historical Events ◽  
The Third ◽  
The World ◽  
Historical Fact ◽  
The Common ◽  
The One

Knowledge from the Outside

2021 ◽  
pp. 40-79
Author(s):  
Hilary Kornblith
Keyword(s):  
The Third ◽  
Person Perspective ◽  
The World ◽  
Third Person ◽  
First Person Perspective ◽  
Third Person Perspective ◽  
The Third Person ◽  
Perceptual Systems ◽  
Obvious Source

Knowledge may be examined from the third-person perspective, as psychologists and sociologists do, or it may be examined from the first-person perspective, as each of us does when we reflect on what we ought to believe. This chapter takes the third-person perspective. One obvious source of knowledge is perception, and some general features of how our perceptual systems are able to pick up information about the world around us are highlighted. The role of the study of visual illusions in this research is an important focus of the chapter. Our ability to draw out the consequences of things we know by way of inference is another important source of knowledge, and some general features of how inference achieves its successes are discussed. Structural similarities between the ways in which perception works and the ways in which inference works are highlighted.

scholarly journals MicroRNAs and Apoptosis in Colorectal Cancer

2020 ◽  
Vol 21 (15) ◽  
pp. 5353 ◽  
Author(s):  
Hsiuying Wang
Keyword(s):  
Colorectal Cancer ◽  
Treatment Resistance ◽  
Therapeutic Resistance ◽  
Cancer Therapies ◽  
Malignant Cells ◽  
Apoptosis Induction ◽  
The Third ◽  
Anti Cancer ◽  
The World

Colorectal cancer (CRC) is the third leading cause of cancer death in the world, and its incidence is rising in developing countries. Treatment with 5-Fluorouracil (5-FU) is known to improve survival in CRC patients. Most anti-cancer therapies trigger apoptosis induction to eliminate malignant cells. However, de-regulated apoptotic signaling allows cancer cells to escape this signaling, leading to therapeutic resistance. Treatment resistance is a major challenge in the development of effective therapies. The microRNAs (miRNAs) play important roles in CRC treatment resistance and CRC progression and apoptosis. This review discusses the role of miRNAs in contributing to the promotion or inhibition of apoptosis in CRC and the role of miRNAs in modulating treatment resistance in CRC cells.

Musical Representation and Vivaldi's Concerto Il Proteo, ò Il mondo al rovverscio, RV 544/572

2016 ◽  
Vol 69 (1) ◽  
pp. 111-177 ◽  
Author(s):  
Massimo Ossi
Keyword(s):  
Eighteenth Century ◽  
Cultural Context ◽  
Compositional Techniques ◽  
Large Group ◽  
Four Seasons ◽  
The World ◽  
Musical Syntax ◽  
Arcadian Academy ◽  
Solo Violin

Vivaldi's concerto titles draw ambivalent reactions from historians, who see them as commercial hooks, rarely reflecting musical substance. But titles condition a work's reception, connecting it to a cultural context by which to steer a listener's reactions, both intellectual and affective. Eighteenth-century writers on aesthetics recognized the role of textual “ideas” in the reception of music. Vivaldi's Il Proteo, ò Il mondo al rovverscio is regarded as a “trick piece” in which the solo violin and cello parts are “reversed,” each being written in the other's clef. The concerto, however, invokes a deeper conception of the mundus inversus metaphor, in that it constitutes a remarkably sophisticated exploration of upside-down compositional practices. While the opening movement challenges notions of “correct” musical syntax, evoking the Carnival celebrations of the “world upside down,” the last presents a well-ordered example of Vivaldian ritornello form. Vivaldi included Il Proteo as the first concerto in a large group sold to Pietro Ottoboni in the mid-1720s, twelve of which bear titles. Some are as concrete as “The Four Seasons,” but others are more abstract, deriving from affective or intellectual subjects such as“Il riposo.” Il Proteo, in this context, seems especially sophisticated, cleverly satirizing some of the composer's own trademark compositional techniques. Its self-conscious treatment of style appears to address contemporary debates regarding music's ability to carry “meaning,” an ability that members of Ottoboni's Arcadian Academy seemed to deny but that others, such as the philosopher Antonio Conti, endorsed. Might Vivaldi have fueled these debates with a provocative set of concertos headed by Il Proteo?

Puritan Radicalism and the Enlightenment

1960 ◽  
Vol 29 (4) ◽  
pp. 424-439 ◽  
Author(s):  
George L. Mosse
Keyword(s):  
Eighteenth Century ◽  
World View ◽  
Difficult Problem ◽  
Point Of View ◽  
Religious Truth ◽  
The Enlightenment ◽  
The World ◽  
Christian Thought ◽  
The Many ◽  
The Relationship

The relationship between Christianity and the Enlightenment presents a subtle and difficult problem. No historian has as yet fully answered the important question of how the world view of the eighteenth century is related to that of traditional Christianity. It is certain, however, that the deism of that century rejected traditional Christianity as superstitious and denied Christianity a monopoly upon religious truth. The many formal parallels which can be drawn between Enlightenment and Christianity cannot obscure this fact. From the point of view of historical Christianity, both Protestant and Catholic, the faith of the Enlightenment was blasphemy. It did away with a personal God, it admitted no supernatural above the natural, it denied the relevance of Christ's redemptive task in this world. This essay attempts to discover whether traditional Christian thought itself did not make a contribution to the Enlightenment.

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