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91. Philotheos: Volume > 13
Marko Vilotić The Relationship between Nature and Grace in the Writings of Karl Rahner
92. Philotheos: Volume > 13
Erich J. Heindl Ist das sich selbst reflektierende Ich des Menschen nur eine Fiktion?: Erkenntniskritische Anfragen an die Neurobiologie
93. Philotheos: Volume > 13
Mostafa Younesie Exploring ζωή in Heraclitus (fr. 32) as Complexity
94. Philotheos: Volume > 13
Livio Rossetti Ora di religione e filosofia in Italia
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To teach catholic religion to Italian pupils from 6 to 18 years may not be a very gratifying experience. However, a new option is worth being considered, I submit, namely to devote half of the time to a very simple way of doing philosophy, i.e. to offer pupils attention to their ideas, hopes and problems by means of whole hours devoted to free exchanges with them and among them. Why the teachers of Religion instead of their colleagues, no matter which? It should be clear that this is a mere accident: too often, other teachers are (wrongly, but firmly) convinced that they lack the time needed in order to consider such an opportunity.
95. Philotheos: Volume > 13
George Varvatsoulias Irene: A Case Study on Major Depression
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The present study deals with a case of major depression and how that condition affected an individual’s life. In this case-study, major depression is approached to the paradigm of cognitive-behavioural therapy in terms of the event behind the condition, the irrational thinking following the event, the emotions associated to that thinking, the behaviours selected so that thoughts and emotions to be maintained. There are also discussed, the maintenance cycle between thoughts and emotions as well as the consequences referred to that individual’s choices of behaviour as to negatively reinforcing herself in staying to the condition and not doing anything to fight it back. In order that major depression to be effectively dealt with, there are suggested interventions so that the individual to be positively reinforced in changing her cognitions, emotions and behaviours. Interventions which were agreed with the client were cognitive restructuring as to changing assumptions of faulty cognitive thinking; changes in the feelings domain so that unwanted emotions to be driven out of her mind; changes in the behavioural domain so that to gaining back self-confidence and building up healthy interrelationships.
96. Philotheos: Volume > 13
Jörg Splett Wahrheit des Menschen
97. Philotheos: Volume > 15
Nichifor Tănase Logic and Spirituality to Maximus the Confessor: The divine logoi and uncreated energies into “onto-tropo-logical” soteriology of the Confessor
98. Philotheos: Volume > 15
Katharina Comoth Nero als Apollo Citharoedus und Apocalypsis Ioannis 13,18
99. Philotheos: Volume > 15
Rodoljub Kubat The Theology of the “Free Slaves”
100. Philotheos: Volume > 15
Jelena Femić Kasapis Ὁ ὅρος μύστης στὴν προχριστιανική του χρήση
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Εἰς τὴν παρούσαν ἐργασίαν ἐκτίθενται ἐνδεικτικὰ χωρία τοῦ ὅρου μύστης, ἔτσι ὅπως εἶχε διαμορφωθεῖ ἡ χρήση του καὶ oἱ σημασιολογικὲς ἀποχρώσεις ποὺ λαμβάνει σὲ χωρία ἀρχαίων συγγραφέων. Παρουσιάζονται ἕξι χωρία, τὰ ὁποῖα ἀποδεικνύουν ὅτι ὁ μύστης ἦταν μέτοχος καὶ πλῆρες μέλος τῶν μυστηριακῶν λατρειῶν, ὄχι μόνο τῶν Μυστηρίων, ἀλλὰ καὶ τῶν ὀργίων. Κάθε χωρίο ἀκολουθείται ἀπὸ μετάφραση σὲ μία ἀπὸ τὶς σύγχρονες γλῶσσες. Ἀπὸ τὸ χωρίο τοῦ Ἀριστοφάνη προκύπτει ὅτι ὁ ὅρος ἀρχικὰ εἶχε διατυπωθεῖ ὡς ἐπίθετο καὶ ὄχι ὡς οὐσιαστικό. Ὡς τέτοιο μέρος τοῦ λόγου, λειτουργεῖ καὶ ὡς προσωνυμία (ἐπωνυμία) τῶν ἀρχαίων θεοτήτων. Παρ΄ὅλο ποὺ ἡ σημασιολογία του δείχνει νοηματικὴ διαφάνεια, ἡ ἐτυμολογία τοῦ ὅρου παραμένει ἀνεπαρκῶς προσδιορισμένη. Στὰ ἐτυμολογικὰ λεξικὰ δὲν ἀποτελεῖ ξεχωριστὸ λῆμμα, ἀλλὰ συγκαταλέγεται στὰ ὀνοματικὰ παράγωγα τοῦ ῥήματος μύω.This paper presents indicative quotations of the term mystes. They are taken from the texts of ancient writers, focusing on the way its use and its semasiological aspects were formed. Six excerpts are selected to assess the fact that mystes was an active participant and a full member of the ancient Mystery cults, not only of the Mysteries, but of the Orgies, too. Most quotations are followed by their interpretation in English or French. Aristophanes’ fragment leads to conclusion that initially the term was introduced and formulated rather as an adjective, than as a noun. As such, it serves as a name, title, or cognomen, referring to ancient deities. Although its semasiology indicates rather intelligible transparency, its etymology remains insufficiently determined. In etymological dictionaries it is not presented as a separate lemma, but is assumed to be a noun derivative of a verb, thus presented s.v. μύω [mýō].