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Jean-Baptiste-Louis Gresset presents us with the double challenge of a Jesuit who abandoned his ‘vocation’ in order to live like a writer, and who afterwards renounced the writing game at the peak of his fame in order to live a pious patriarchal provincial life, far from the Parisian writers who began to ridicule him as a Tartuffe-like character. Exploring the ways in which Gresset’s ‘social practice of writing’ differed from that of the philosophes, this article advances that, measured against Gresset, the philosophes’ Enlightenment does not appear to be a Kantian triumph of individual emancipation. Gresset’s conflict with the philosophes was motivated by what Gresset saw as a decay of reason. Gresset rejected the philosophes not in the name of a counter-Enlightenment, but in the name of Enlightenment. Gresset saw himself as opposing, in the name of reason, the irrationality hidden in the ‘party’s’ egg laid by the philosophes. English abstract (p. 93, also in German and French): Nowadays in Western countries Chinese religion is conventionally divided into Confucianism, Taoism and Buddhism, but this distinction originated from Catholic missionaries in the early modern period.

Sinologists have pointed out that this characterization, based partly on Eurocentric assumptions, is severely inadequate. As this paper shows, such characterizations by the missionaries in China were not merely self-reflecting, but arose through interaction with Chinese society. This is particularly apparent in the descriptions of China by the Jesuit Matteo Ricci, who provided the earliest detailed treatment of China’s «three sects». Ricci adopted the Chinese concept of the «three teachings» (sanjiao), a choice which fitted well with the accommodation strategy that he followed. His descriptive model of three sects was copied in many later missionary accounts in the 17th century.

Beginning in the sixteenth century, the Society of Jesus, or Jesuits, founded the first global rhetorical curriculum. Jesuit educators founded schools in Europe, Asia, Africa, and South America—all ordered on their 1599 Ratio Studiorum.

Yet this organizational and educational achievement faced several challenges. The Ratio reveals an attempt to reconcile the medieval education that shaped the early Jesuits and the classical humanism that excited later generations. The Jesuits articulated a reconciliation of humanistic and Christian virtue for the vita activa. These accomplishments mark Jesuit rhetoric as a distinct tradition worthy of deeper study by contemporary rhetoricians. Maurizio Riotto's article investigates on the reasons at the origin of Korean scholarship’s attitude towards Christian Doctrine. In this regard, the author introduces the concept of “Defensive Fundamentalism”, which is considered the main reason for the negative attitude of Korean scholars, who saw in Christianity nothing but a mere heresy of neo-Confucianism.

According to the author, the negative response to Christianity of Korean scholarship is due to the will, by Koreans, to distinguish themselves from the Chinese. There is unanimous agreement that Jose Monino's work as ambassador in Rome was decisive for the downfall of the Company of Jesus. And yet the process was complete by the end of the ambassador's first hundred days in the Eternal City, only minor issues remaining to be settled, which detained him there until July 1773.

This article gives a sequential account of Monino's diplomatic activity and looks in detail at the substance of his audiences with the Pope and his interviews with the ambassadors of France, Naples and to a lesser extent Portugal, all of whom were desirous of securing the abolition and moved under Monino's direction. During the modern period, the issue of the material and spiritual support of prisoners was to be understood in a double context. Indeed, such a support was part and parcel of the Ancient Regime penal system, but it was also a fairly unavoidable component of reform treaties about support of the poor in the 16th century. Yet Catholic reform led to a renewal of piety so that in Spain, during the second half of the 16th century, prisons became missionary places for religious orders, and for the Jesuits in particular. Because of specific problems brought about by detention, jails turned into “laboratories” where new forms of social and religious support were experienced—which were to last until the end of the Ancient Regime.

The example of Seville's prison, which was one of the most important prisons in Spain in the 16th and 17th centuries, is quite representative of such an evolution. Abstract: Beginning in the sixteenth century, the Society of Jesus, or Jesuits, founded the first global rhetorical curriculum.

Jesuit educators founded schools in Europe, Asia, Africa, and South America--all ordered on their 1599 Ratio Studiorum. Yet this organizational and educational achievement faced several challenges.

The Ratio reveals an attempt to reconcile the medieval education that shaped the early Jesuits and the classical humanism that excited later generations. The Jesuits articulated a reconciliation of humanistic and Christian virtue for the vita activa. These accomplishments mark Jesuit rhetoric as a distinct tradition worthy of deeper study by contemporary rhetoricians. This study proposes an explanation for the choice of topics Galileo addressed in Day 1 of his 1638 Two New Sciences, a section of the work which has long puzzled historians of science.

I argue that Galileo’s agenda in Day 1, that is the topics he discusses and the questions he poses, was shaped by contemporary teaching commentaries on Books 3 through 8 of Aristotle’s Physics. Building on the insights and approach of theorists of reader reception, I confirm this interpretation by examining the response of professors of natural philosophy at the Jesuit Collegio Romano to Galileo’s text.

Abstract: After their explusion from the Spanish dominions in 1767 and during the hardships of exile, the Jesuits from New Spain spent their days reflecting on a society that would become the Mexican nation. Armed only with intelligence and sensitivity, these thinkers were the first to adopt the name “Mexicans” for the inhabitants of this region, building a shared memory for all these peoples and proposing useful projects to take fuller advantage of the area’s natural resources and skills of the local populace. Why not consider them as our founding fathers? Soft cover 978-607-461-084-0. Abstract: From 1643, the catholic quarrel on grace sees the clash of three theological parties, that of the Jesuits, won over to molinism, that of the dominicans, defenders of thomism, and that of the jansenists, partisans of a return to strict augustinism but equally concerned with defending themselves from accusations of heresy by putting forward their conformity with thomism. The present article attempts to follow the evolution of the different currents in the time of the crisis of 1655–1657 by utilizing the contemporary texts of Blaise Pascal as an observatory and by showing how the jansenists gradually liquidated the middle solution of a molinizing thomism. Abstract: For the very first time in Slovenian historiography, we describe the life and work of the first Carniolian librarians at the Jesuit college library of Ljubljana.

We researched the last catalogue of the Ljubljana Jesuit library issued in 1775. Unfortunately, the fire destroyed a good part of the library a year before cataloguing. We proved that some of the books with Jesuit exlibris in contemporary National and University Library of Ljubljana were not catalogued in 1775. We pay special attention on the rarely known facts considering the still recognizable book numbers on the covers of the books written during cataloguing in 1775. We claimed that the mathematical books were very important part of the Ljubljana Jesuit library.

Abstract:The study of the work of the Chilean Jesuit Juan Ignacio Molina (1740-1829), especially since the Chilean historiography, has accused an important criticism myopia about of the naturalist that constantly has been considered, with fairly light weight, as the “first Chilean scientist”. The fundamental importance of exile as a scientific vocation, the European controversies about the New World and the institutional conditions and political mechanisms that allowed the development of scientific knowledge in late eighteenth century are elements that have not been integrated into the analysis of the work of the naturalist Chilean who came to integrate the Bologna Academy of Sciences. Therefore, the proposed historical analysis of this article seeks to break the apologetic historiography in order to present the work and figure of the Chilean Jesuit in a broad historical context, in an attempt to provide alternative answers, shows part of the political and epistemological problems that influenced the development of scientific thought of the Chilean naturalist. Abstract: In the 1570s the structure of the Catholic Church had collapsed in the Dutch Republic, but soon after 1580 a process of reconstruction set in.

At first exorcism and other types of faith healing were deployed by both secular and regular Catholic clergy. In time the secular clergy became less willing to respond to requests for this type of assistance. The regular clergy and particularly the Jesuits continued, however, to render this service just as frequently as before. The Jesuits did this in order to convert Protestants but after 1650 the secular clergy came to replace the Protestants as their main opponent. In the eyes of the Jesuits many secular priests were Jansenists and the production of miracles was now largely intended to increase support for the Jesuits among lay Catholics. In 1703 this conflict resulted in a schism in the Dutch Catholic Church. ISSN: 0018-2648.

Abstract: This article outlines an approach to the work of the Mexican creole jesuits, which gives an account of: a) a criticism of the traditional method used in teaching, b) a concern about the modern science and philosophy and somewhat an opening to them, c) a defense of the Mexican to the criticism by some European intellectuals, that leads to intelligent and erudite answers d) a sense of nationality in wich prevails, as an expression of it, a religious and poetic lyricism, e) an important humanist position. ISSN: 1136-8071.

Abstract: In the early 17th century two Jesuits reached opposite conclusions about the feasibility of 'domesticating' or foreignzing' key theological terms and concepts in classical Chinese. Matteo Ricci proposed cultural equivalents that would allow the use of Chinese terms to translate key Catholic concepts on the basis of his own reading and interpretation of the Confucian canon Niccolo Longobardi consulted contemporary Chinese scholars in order to understand the orthodox native interpretation of that canon When he discovered that Neo-Confucian cosmology did not recognize the separation of matter and spirit, he decided that cultural equivalents did not exist, and insisted on transliterating key Catholic terms. Abstract: The physicist Damian Kreichgauer entered the German Missionary Order Societas Verbi Divini (SVD) in 1892. From 1895 onwards, he taught natural sciences to future missionaries at the Order's seminary St Gabriel (Austria). In 1902, he published a book called Die Aquatorfrage in der Geologie (The Question of the Equator in Geology) with the Order's publishing outlet, in which he advocated the idea of a mobilistic Earth, where the Earth's crust as a whole moved with respect to the fluid core and the Earth's rotational axis. The main evidence for this idea he found in the changing of climate zones during geological epochs. Due to a small database, which was basically restricted to European plate localities, Kreichgauer did not notice discrepancies between polar wander on different continents.

Nevertheless, the book was later cited and discussed as one of his precursors by Alfred Wegener in his book on the origin of continents and oceans. Kreichgauer also introduced his ideas to parallel the events of the biblical Genesis with geological epochs. He later expanded this 'concordance theory' in a separate book Das Sechstagewerk (The Work of the Six Days). He eventually abandoned scientific work, possibly due to censorship wielded by the Superior of his Order, unlike his contemporary, the Jesuit Erich Wasmann, a respected entomologist, who defended evolutionary ideas despite adverse Church politics and censorship. ISSN: 0736-623X.

Abstract: Edward Francis Pigot (1858-1929) spent the last twenty-four years of his life as Director of the Riverview Observatory of the Jesuit St Ignatius 'Riverview' College, Sydney. The onset of World War I caused the cancellation of the proposed International Seismological Congress in St Petersburg, Russia, in 1914. But he received plans of Galitsin's seismograph and one was later built in Sydney and installed at Riverview Observatory. From 1914, in addition to seismology Pigot participated in studies of earth deformation, earth tides, Foucault pendulums and solar radiation. In 1919, in preparation for astronomical work at Riverview, Pigot visited major US observatories.

His support of US astronomers in the 1922 solar eclipse observations played a part in the attempts to confirm Einstein's Theory of Relativity. ISSN: 0736-623X. Abstract: In 1604, Jesuit priest and architect Juan Bautista Villalpando published In Ezechielem Explanationes, a massive three-volume scriptural exegesis on the Book of Ezekiel. Volume Two was dedicated to the reconstruction of Ezekiel's vision of the Temple of Solomon and consists of five books: on the prophecy on the Temple; its plan and reconstruction; the justification of the reconstruction; its bronzes and ornamentation, and an entire book on the nature and science of architectural drawing. Initially the latter appears out of place in a Scriptural exegesis but he explained that the purpose of this book was to provide a guide for theologians so that they can form a mental idea or image of Temple, for their understanding and enlightenment of the entire Temple.

However, throughout the text he points to the utility of the book to architects. For Villalpando the laws of optics were essential to the norms of perspective. Moreover, the sense and structure of seeing was a crucial element to the norms of mathematic and architecture, it is also a central theme in his theology. This paper examines his theory and his proposal of perspective for architecture drawing. ISSN: 1590-5896.

Analogies of the Sacrament in Sixteenth-Century French and Spanish Ethnography: Jean de Lery and Jose de Acosta Abstract: This article uses the controversies surrounding the Eucharist in post-Reformation Europe to frame a comparison of two prominent ethnographic texts of the late sixteenth century. Calvinist Jean de Lery's Histoire d'un voyage fait en la terre du Bresil (1578) and Jesuit father Jose de Acosta's Historia natural y moral de las Indias (1590), both bestsellers in their time, served as important vehicles of knowledge about the New World for European readers. Despite being written from opposite sides of the denominational divide, the two works display notable similarities in their detailed examination of indigenous ritual practices and their insistent use of sacramental analogies to account for the most troubling and the most intriguing components of these practices: human sacrifice and cannibalism. In addition to showing how the analogies that structure ethnographic representation serve polemical and doctrinal ends, I examine how analogy itself functions as a contested site in which the radically divergent assumptions guiding Roman Catholic and Protestant hermeneutics come to the fore. ISSN: 0263-9904. Abstract: This article considers the theory of Classical metre in the Jesuit Joannes Drachovius's (Jan Drachovsky, 1577-1644), grammar of Czech, which was written in Latin, and posthumously published in Olomouc in 1660.

First of all, without any claim to completeness, it presents the tradition of Middle Czech writing in Classical metres in the sixteenth and seventeenth centuries. The next section provides an overview of the state of research on Classical metre. The central part of the article interprets the rules of prosody, as Drachovius, a contemporary of Comenius's, established them for Czech. The conclusion proposes ways in which research on old Czech writing in Classical metre can be fruitfully continued. The author presents the project of writing verse in Classical metre as an integral part of that history, as an exclusive, erudite form of old-fashioned poetry - or at least as its possibility, its project, not as some strange, back street in the history of Czech literature. The article also includes an overview of lines and stanzas in Classical metre which were given by Drachovius ('de generibus carminum'). The article is followed by a Czech translation of Drachovius's principles of measuring syllable length for the purposes of metre.

ISSN: 0009-0468. Abstract: Generally, when you think of the Brazilian Enlightenment, the first authors that come to mind are the Arcadians of Minas Gerais. This text introduces the Jesuits in this literary movement, who experienced the most troubled period in their history during the second half of the 17(th) century. The intention is to show that despite their differences, the two groups would be two branches of the Brazilian Catholic Enlightenment, sharing the recognition of a Brazilian individuality, a Brazilian uniqueness. The Arcadians are here represented by Basilio da Gama, a former Jesuit, and the Ignatians by Fr. ISSN: 1519-3861. Abstract: From the seventies onwards some researchers have maintained that the spiritual training Descartes received in La Fleche must have had some influence on him.

This article surveys the papers produced by two research lines. The first one searches the texts for a direct relation between the Spiritual Exercises and the Cartesian opus; the second thinks that the influence has to look for in the meditational practice as a method. Rubidge claimed to have settled the question, concluding that there was no evidence of influence. But later works have found that the meditational training left a trace even in cartesian geometry. This article finishes with some suggestions for further research. ISSN: 0031-4749.

Extracts from the journal of William Hackett, an Irish Jesuit who came to Australia in October 1922 giving an account of his life in Ireland from the outbreak of the First World War in 1914 until the first months of the Civil War in 1922 are provided. He was the founder and director of the Central Catholic Library. His account of his years in Limerick from 1914 to 1921 shows the development of his republican sympathies and the beginnings of the activism that eventually brought about his exile in Melbourne.

This paper examines the circulation of Matteo Ricci's, or 'Li Madu's' world maps in late Joseon Korea with particular emphasis on how Korean mapmakers and general intellectuals read and reproduced the foreign maps. Unlike the attempts of previous researchers to measure the 'influence' of the Jesuit cartography upon indigenous map culture, this paper argues that the Jesuit maps were circulated in Joseon society not as ready-made entities, the meaning and the usages of which had been predetermined by the Jesuit authors.

On the contrary, this paper examines the circulation and consumption of the Jesuit maps in late Joseon society as a process of creating a new entity called 'Li Madu's maps'-a cultural hybrid that Korean mapmakers made out of features from both the East Asian and the European cartographic traditions. This article examines the cultural encounter between a Korean envoy and the China Jesuits, as documented in the former's Beijing travelogue. Yi Kiji, a literati member of the Korean tributary mission to the Qing court in 1720, established a favorable relationship with several Jesuits. This article argues that the mode of Yi's travel and the nature of the 'contact zone' crucially shaped the way Yi understood, and then engaged in, the cultural transactions with the Jesuits.

Yi characterized the Qing metropolis as playing both positive and negative roles in this encounter. Positively, it structured the contact upon a highly reciprocal ground, letting the travelers from its 'Western and Eastern margins' exchange their 'local products' - in particular, Western science and Korean Confucian culture. Yet the same Qing power also obstructed the transaction by creating tensions between the two. Suspecting the Jesuits' involvement in the Qing survey of the Manchu-Korean border, Yi refrained from informing them of what they aspired to know about Korea and its culture. He also postponed his gift-giving, or the moment of perfect reciprocity, into the remote future, when he could meet the Westerners in an environment without 'barbarous' Qing intervention.

In this sense, the failed reciprocity ironically contributed to the main rhetorical aim of Yi and other Beijing travelogue writers of the day - consolidating the identity of Korean literati as the sole protector of Confucian culture in the world under 'barbarian' Manchu rule. Abstract: The emblem of Jesuit ambition was St. Michel College, built in the heart of the capital in 'fortress' style proclaiming the educational plan for training the country's elites.

Our intention here is to show how, within the specific framework of this Catholic establishment, the disciplinary, associative and identitary functions of gymnastics and sports played their part from the 1920s in the training and renewal of Malagasy elites, and accompanied the process of decolonisation. Over seven decades, the establishment developed evolving, pragmatic and even opportunistic strategies which were above all adaptations of policy with a view to consolidating its position in Malagasy society.

Thus, in order to reinforce its opposition to the Protestant missions, the establishment initially relied on help from the coloniser. From 1906, in a political context sustained by anti-clericalism and the promotion of secular education, the Catholic missions took deeper root in Malagasy demands. ISSN: 0952-3367. Abstract: At the onset of the 18(th) century scholarship, science and higher education were dominated by the Order of the Jesuits.

According to their principles, the Jesuits offered higher education without tuition thus drawing about half of their students from the lowest social classes. Around 1700 there was increasing demand for the education of lay people who did not want to become priests or monks but needed a higher education for their occupations in several fields of the society, like constructing and architecture, mining, the military and the newly established plants to name just a few.

These young people needed knowledge which was not provided by the high schools and universities run by the Jesuits. From the middle of the 18(th) century onwards the state took over the schools from the orders, the parishes and communities and enacted new curricula according to the principles of enlightened absolutism and the needs of the population. In the course of the 18(th) century the educational system of Styria became increasingly similar to those of other hereditary lands because of the policy of the government in Vienna aiming at establishing a unique organization in the whole monarchy.

Nevertheless some differences of minor importance remained until the 19(th) century. ISSN: 1221-1249. Abstract: Around the turn of the Ming and Qing Dynasties, the Catholic priests facilitated the cultural interflow between the east and the west on the purpose to fulfill their religious missions.

As for their influences on Chinese culture, other than enhancing technological knowledge on the part of the material culture, they also had effect on Chinese Confucian culture to a certain degree. The writer believes that the Catholic thought introduced to China around the turn of the Ming and Qing Dynasties was a crucial link. Therefore, it is our intention her to introduce one particular Jesuit, Giulio Aleni, among others of that time, showing how he discussed the doctrines of Catholicism with Yeh Xiang-guo, the prime minister of China in the Ming Dynasty. Based on the textual records of their dialogues, we inquire about how Giulio Aleni undertood Confucian thought and how, he stuck to his Catholic faith in face of the conflicts between Confucianism and Christianity.

Among the many issues covered in Sanshan lunxue ji (Discussions on the Doctrine at Sanshan), the two major concerns of Confucian philosophy-the mutibility of the universe and the goodness and evilness of human nature-were aragued exhaustively and most profoundly in the book. Therefore, this paper makes a preliminary inquiry on Giulio Aleni's thought in light of these two perspectives in order to illuminate how the Catholic priests' have adjusted to and comprehended the eastern and the western cultures. Ever since the end of the Ming Dynasty. ISSN: 1015-8383. 215): Historians have often asked: Given that Matteo Ricci's Chinese world maps enjoyed wide circulation in the late Ming, did they leave no lasting impact on Chinese cartography?

This article argues that Ricci crafted his world maps to meet the late Ming demand for exotica. These maps, with their visual novelty and rich, marvelous legends, brought Ricci instant fame while offering him the means to projecting an idealized image of Western Christendom onto a Sinocentric universe. Baldissera Fisiologia Pdf To Excel more. There were two distinct cartographical traditions in premodern China – one focused on representing cultural landscapes, which tended to accentuate the unique and strange, the other focused on accurately depicting geographical features in a grid-based system. Despite their sophisticated cartographical techniques, Ricci's world maps were known for their exotic features.

They left no lasting impression on Chinese mapmaking precisely because they attracted the type of audience unprepared for or disinterested in assimilating their mathematical contents. From the analysis of the documents of the Jesuits who worked in Japan between the XVI and XVII centuries, we can note the methods of evangelization put into practice by Francisco Javier and the Jesuits who followed his mission. Firstly, the Jesuits aimed at baptizing the feudal lord as a way that eased the path to the conversion of their respective vassals. Secondly, the Jesuits tried to extend the Christianism among monks and intellectuals and thereafter among the common people. It can be questioned if the methods used showed any similarity with the evangelization in the Medieval Time in Europe, if the Europeans applied such Medieval methods in the Japanese society.

The purpose of this article is to analyse these questions. A database of holy dreams, assembled from Jesuit reports of the 17th century, forms the basis for qualitative and quantitative analyses, the results of which are compared with a second database of holy dreams drawn from Buddhist sources of the 17th and 18th centuries. The comparative analysis of religious images, doctrines, and the social history of dreams allows for some tentative observations on the psychology of Christian conversion and the sociology of Christian community formation in late Ming and early Qing China. Michel de Certeau (1925-1986), a French thinker, is famous for his scholarship in cultural studies, but his identity as a Jesuit theologian is often disregarded in Western academia.

Furthermore, his name was still very unfamiliar for Chinese readers. This article analyzes and explores the theological implications of his thoughts. Through his reflections on some problems concerning the place and space for practicing writing of Christian belief in contemporary context of modernity, this article explores the significance of his thought for Sino-Christian Theology. This article examines the patriarchalist ideas of Robert Filmer (1588-1653) under a new light, both conceptually and contextually.

Against the grain of mainstream historiography whereby Filmer is a quintessentially English character on the stage of seventeenth-century political thinking, the article studies Filmerian doctrines as part of a wider European framework of political theories. Thus, they present Patriarcha (1620s) as the elucidation of themes conceptualized in early modern France in reaction to Jesuit ideas. In particular, the treatise's patriarchalism is analysed in relation to the language used by French absolutists such as Pierre de Belloy, Francois Le Jay, Jean Bede to reject the opinions of Bellarmine and Suarez. Together with attacking the theory of papal deposing power and justifications of tyrannicide, Belloy, Le Jay and Bede argued in favour of absolute puissance so as to protect national kingship against all forms of external political allegiance.

In so doing, they represented the monarch as pater patriae. By way of a detailed textual analysis, it is here claimed that it was precisely this paradigm of political reflection - for which the author resorts to the category of patriotic absolutism - that Filmer adopted to depict Adamite sovereignty and oppose his many adversaries in Patriarcha. Belgians comprised some of the European missionaries who helped administer the nascent Spanish colony in the Mariana islands. The Christian mission there was founded by Fr.

Diego Luis de Sanvitores in 1668 and the task of conversion of the natives to the new faith was entrusted to the Jesuits. Missionaries from Belgium added to those from other nations such as Italy, Germany and Moravia. They were chosen because of their ability to endure harsh conditions. The first decades of the Marianas mission was fraught with extreme difficulties most especially the resistance of the natives to the changes brought by Christianity.

Two missionaries, Fr. Peter Coomans and Fr. Balthazar Dubois, paid with their lives while serving as missionaries in the Marianas. Despite the difficulties, they sowed the seeds of the Christian mission in the island and ensured the continued existence of the colony.

Coomans and Fr. Gerard Bouwens played an important part in the islands as superiors in the Mariana Mission. Bouwens later made recommendations for good governance in the islands. An important role played by these two missionaries was that they recorded the history of the colony and recorded some important aspects of the culture of the native Chamorro people and the challenges faced by the mission including the serious challenges such as the martyrdom of fellow missionaries and the nativerebellions which lasted until 1695. For his important role in serving the mission, Fr. Bouwens was hailed as its second founder.

The party of Portuguese Jesuits that trekked on foot, and with some camels and mules, during one long month in 1625, across the harsh terrain of the Danakil depression in East Africa to their Residence at Fremona in the Ethiopian highlands, accomplished a feat that has not gone unnoticed. In this paper, the aim is to study how a number of logistical difficulties were overcome, as well as elucidate the performative rhetorics which accompanied and indeed brought meaning to the journey. The texts on which this study rests are Jeronimo Lobo's Itinerario and its various translations, some of his letters, a roteiro, alongside other contemporary sources like Afonso Mendes's letter of 9 July 1625. Anger's power to reduce men to the level of beasts is a familiar theme in Western thought and literature.

The notion that music and poetry can mitigate irrational rage is exemplified in the myth of Orpheus, who tames the savage beasts and the powers of Hell with his song. But can poetry really be a remedy or preventative against anger? And what if that poetry is read, rather than sung?

This paper explores both explicit and implicit responses to those questions in an unjustly forgotten Latin poem 'On Anger' by Louvain Jesuit, theologian, and controversialist, Lieven de Meyere (1655-1730). The manuscripts of Jesuit mathematician Inacio Vieira (1678-1739) played a significant rule in treatise production in Portugal. The Tractado da A'ptica (1714) and Tractado de Prospectiva (1716) address the nature and properties of vision, the deception and disillusion of seeing and the fundaments of perspective. Geometric properties of visual rays, principles of optical illusion and values inherent in the optical and mathematical representation of space are explored, together with practical applications in architecture and painting. Although he does not make an original scientific contribution, he formulates operative statements applied to the arrangement of a sensitive space. This approach to optics and perspective brings up the relationship between reality and appearance in which the production of an image lies in the fact that to show an object, one has to show it as it is not.

Vieira's work forges links between optics (perspectiva naturalis) and perspective (perspectiva artificialis), analyzing image distortion through spatial perception, illusion and quadratura Pursuing an empirical architecture, the simulated space of quadratura is understood as a challenge that creates a new dimension and experience of architectural space. Form and metric properties, from real and illusory construction, are interrelated contributing to an imaginary perception of spatiality. This article examines certain aspects of the history of the doctrines of equivocation and mental reservation in early modern Catholic elaborations.

It argues that the first Catholic theologians who engaged systematically with these doctrines, Domingo de Soto and Martin de Azpilcueta (Navarrus), used them as tools to investigate the potentialities and limitations of human language as a means to communicate meaning between a speaker and a listener. This article also shows that between the end of the sixteenth and the beginning of the seventeenth centuries Catholic theologians, both Jesuit and non-Jesuit, changed the debate over these doctrines into a debate over the moral quality of the speaker's intention. By analyzing the developments of the Catholic debate over equivocation and mental reservation, this article seeks to offer a fresh interpretation of the links between theology, morality, and hermeneutics. The sixteenth-century Cathedral of Goa and the Jesuit church Bom Jesus reflect mainly European architectural concepts, before local influences appeared in the Portuguese Christian architecture of the following centuries.

The research presented here investigated the use of proportional systems. The results show that both the Cathedral and the Bom Jesus have proportions that are usually found in Renaissance architecture of their time, namely, the 'ad quadratum' progression and the use of a 4:3 rectangle. It is the first scientific article of P. Teilhard de Chardin on the fossil mammals, the first of a large set. The material, coming from exploitations of phosphates excavated during the 19° century in karstic fissures, is mixed in collections without taking into account their exact source and therefore without biochronologic references. Teilhard did a meticulous analysis of the discriminative characters of these fossils in order to establish the evolutionary sets allowing to progressively pass from a morphological type to another one. Observations essentially rest on the survey of the lower jaws, which are abundant in collections, and sometimes they lead to erroneous conclusions while considering close together some radically different species if one considers other elements.

It comes as well from the cranial remains rarity than from the summary survey of these remains. However Teilhard, in spite of the absence of time reference, perfectly seized the series of the successive faunas of carnivores since the Eocene until the end of the Oligocene. His descriptions of dental specimens remain a model and the article marked an important date in the fossil carnivore survey and, in an overall plan, it brought a major contribution to the idea of evolution itself that, in the beginning of the twentieth century, could be still discussed. Six letters from an enigmatic Abbe de Mortesagne are included in the famous book of Faujas de Saint-Fond (1778), Recherches sur les volcans eteints du Vivarais et du Velay. Examination of the records have allowed his identification as Gui de Mortessagnes and explains how this Jesuit, formerly Professor of Physics at the Montpellier College, started to make original observations about the high Vivarais-Velay volcanism. Mortessagnes first encountered Faujas at Montelimar, in 1767, as is attested by their two signatures on a legal document. Hannah Arendt Le Origini Del Totalitarismo Ebook Readers.

Mortessagnes was after introduced to Geology in the low-Vivarais by Faujas, who then sent him to the high-Vivarais and Velay to extend their research. With accurate and original observations on volcanic products and their geological settings, he discussed the basalt nature, the interactions between basalt and sediments, and even resorted to experimental testing of basalt fusibility. Antonio Vieira's sermons preached to slaves on a sugar mill in Bahia and Christian economy in the slaves' government, by Jesuit Jorge Benci, and their pedagogical proposals are analyzed.

The 17th century sermons of both Jesuit priests are in favor of slavery. Although Vieira undersigns the violence of the 'sweet hell', he fails to go against the institution and in his sermons endeavors to educate towards an acceptance of their lot. Contrastingly to Vieira, Benci preaches to slave owners and, using the model of the slavery in classical antiquity, tries to show them that slave punishments are excessive, labor is immoderate and treatment inhuman. Benci proposes a decrease in labor and in punishments coupled to a better treatment towards slaves. Although they have different opinions, both Jesuits fail to undermine the institution of slavery; rather, they endeavor to preserve it. Vieira tries to educate the slaves towards an acceptance of the slave institution and Benci teaches the slave owners the right manner of slave governance.

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I had been wondering if your hosting is OK? Not that I’m complaining, but sluggish loading instances times will often affect your placement in google and can damage your high quality score if ads and marketing with Adwords. Anyway I am adding this RSS to my email and could look out for a lot more of your respective interesting content. Ensure that you update this again very soon.

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I did however expertise some technical points using this website, since I experienced to reload the website lots of times previous to I could get it to load properly. I had been wondering if your web host is OK? Not that I am complaining, but sluggish loading instances times will sometimes affect your placement in google and can damage your high quality score if ads and marketing with Adwords. Well I’m adding this RSS to my email and can look out for a lot more of your respective intriguing content.

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/ 01 Apr-2017 This is getting a bit more subjective, but I much prefer the Zune Marketplace. The interface is colorful, has more flair, and some cool features like ‘Mixview’ that let you quickly see related albums, songs, or other users related to what you’re listening to.

Clicking on one of those will center on that item, and another set of “neighbors” will come into view, allowing you to navigate around exploring by similar artists, songs, or users. Speaking of users, the Zune “Social” is also great fun, letting you find others with shared tastes and becoming friends with them. You then can listen to a playlist created based on an amalgamation of what all your friends are listening to, which is also enjoyable. Those concerned with privacy will be relieved to know you can prevent the public from seeing your personal listening habits if you so choose. / 03 Apr-2017 This is getting a bit more subjective, but I much prefer the Zune Marketplace. The interface is colorful, has more flair, and some cool features like ‘Mixview’ that let you quickly see related albums, songs, or other users related to what you’re listening to. Clicking on one of those will center on that item, and another set of “neighbors” will come into view, allowing you to navigate around exploring by similar artists, songs, or users.

Speaking of users, the Zune “Social” is also great fun, letting you find others with shared tastes and becoming friends with them. You then can listen to a playlist created based on an amalgamation of what all your friends are listening to, which is also enjoyable. Those concerned with privacy will be relieved to know you can prevent the public from seeing your personal listening habits if you so choose.

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/ 16 Apr-2017 This helmet stuff is amusing. I saw him wear it in both halves.

I don’t remember when he wore it — whether only on offense, or all the time, I dunno, I didn’t pay attention to that at the time. Fox just showed it when they showed it, and that’s it. But, I’ll go with the just on offense, it makes sense, I suppose re: hearing plays. There wasn’t a separate “helmetcam”, so I don’t know how often he wore it and took it off. He did look very ready, though, CSNBA website had a shot of him with helmet on AND holding a football •. / 17 Apr-2017 I simply wanted to type a quick message to thank you for all the remarkable strategies you are posting here. My particularly long internet investigation has now been rewarded with good quality knowledge to go over with my great friends.

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