137,655 research outputs found
"Visita del Dr. Karl T. Compton al Tec (presidente del Tec de Massachussets)"
No full textVisita del Dr. Karl T. Compton al Tec (presidente del Tec de Massachussets
He must have loved the earth, the sea, the sky,
No full textRecited by Tommy Gosnell (in place of Mrs. Horace Smith) Springdale, Arkansas November 3, 1958
Reel 271, Item 27
To the Author of a Psalm
He must have loved the earth, the sea, the sky,
The powers that swing the universe along,
And all that is and has been and could be To sing so brave and beautiful a song.
He must have fingered ivory and jade And tasted with a discriminating tongue And deeped the glory that the man moon made,
A dim mysterious world that he was young.
He must have known the alchemy of life,
The day flooding in on waves of yellow mist,
Reclaiming from the oblivion night Drops of gold and wine of anethyst.
He must have loved this earth, yet he is dead.
Lifeless is his eager foot, his curious hand.
Or am I faithless?has he found instead A still more golden road to Smarkland?
Collected by Karl. T. Gosnell For Mary C. ParlerFunding for digitization provided by the Arkansas Humanities Council and the Happy Hollow Foundation
Karl von Scherzer
No full textScherzer Karl von, Zimmermann Maurice. Karl von Scherzer. In: Annales de Géographie, t. 12, n°64, 1903. p. 371
The concept of salvation in the theology of Karl Rahner
No full textThis work explores the adequacy of Karl Rahner 1 s theologicalmethodology through an analysis of the concept of salvation in histheology. Karl Rahner represents one of the most significant oftwentieth century Roman Catholic theologians. His life work was togive expression to the inherited tradition in the vastly changed milieuof the modern world. He did not seek only to reformulate particulardoctrines but to re-express the very foundations of theology. Building/ upon the work of Joseph Marechal, he sought to root theology in atranscendental analysis of the knowing and willing human subject.Rahner's methodology remains foundational for many contemporarytheologians. However, questions remain as to the adequacy of thismethodology: Does Rahner, in the final analysis, simply seek tocorrelate the inherited tradition and theological methodology tocontemporary self-understanding, or does he genuinely seek to rearticulatethe Christian tradition and theological methodology in thelight of contemporary self-understanding? We explore this questionin dialogue with concerns drawn from fundamental soteriology.Throughout Christian history soteriological concerns have provokedtheological debate. Soteriology brings to a focus fundamental questionsin Christian theology and practice: the dignity and significance ofJesus of Nazareth; the relationship between a transcendent God and animmanent saving activity; the nature of the Christian vocation; therelationship between the historical order and eternal beatitude;whether theology fits with human concerns and if so, how? We examinethese questions through a study of Karl Rahner 1 s theology and in sodoing inquire as to the adequacy of his theological method and hisattempted re-articulation of the Christian tradition
Yes, I've lived here in Paris, Illinois
No full textCollected by Karl T. Gosnell For Mary C. Parler
Recited by Tommy Gosnell in place of Mrs. Horace Smith Springdale, Arkansas November 3, 1958
Reel 272, Item 2
The Paris of Peace
Yes, I've lived here in Paris, Illinois,
For a number of years as man and boy,
Down here where the woods and the prairies meet And our best boulevard is called Main Street*
We have no elegant Champs Elysees,
Or Lourve, or no single side-walk cafe,
Nor Montmartre nor Montparnasse;
Our Latin Quarter's a high school class.
Our gendarme's an ordinary cop,
But when he signals, you'd better stop.
Our courthouse stands in the public square;
In the old courthouse that once stood there.
A tall, lean lawyer with a homely face,
Called Abe Lincoln, fought many a case.
So this is our Paris; not very bright our lights,
But they fiercely shine all night.
And each works at his daily task,
With never a thought of a gruesome mass.
And the loafers loaf and our children play,
And not but the WPA.
They carved holes in our street,
And they will fill them all up again some day,
While the droning airplanes circle high Up in the calm September sky.
Only the pigeons who make their home
Back of the clock in the courthouse dome
Are friehtened. For ours is a peaceful Paris,
And our only prayer is not for glory or great renown But that God shall keep us a peaceful town.Funding for digitization provided by the Arkansas Humanities Council and the Happy Hollow Foundation
Karl Barth's academic lectures on Ephesians (Göttingen, 1921-1922) : an original translation, annotation, and analysis
No full textThis thesis consists of an original translation, annotation, and analysis of Karl Barth’s Academic lectures on Ephesians, delivered in Göttingen, winter semester, 1921-1922. The translation is composed from a typescript of Barth’s handwritten manuscript, located in the Karl Barth Archives, Basel, and is annotated for scholarly research, including complete bibliographical information on Barth’s sources.
Barth’s exposition is a detailed exegesis of the Greek text of Eph. 1:1-23, comprising 13 lectures, with a summary of Ephesians 2-6 in the final chapter. Materially and formally, the exposition strongly resembles Romans II and Barth’s 1919 sermons on Ephesians, which the study examines. It also exhibits the theological objectivity of the Göttingen period, chiefly because of Barth’s explication of gnosis in Ephesians and his appropriation of Calvin’s theology of the knowledge of God.
Barth made a material discovery in his study of Ephesians that fundamentally shaped his subsequent theology. He observes in
Eph. 1:3-14 a train of thought which witnesses to God’s action to the creature in Christ and the creature’s subsequent movement to God. He concludes that we have come from God, who has chosen us in eternal election, and we are moving toward the glory of God, our divinely appointed goal. The exposition’s central theme is expressed in Barth’s claim that “the knowledge of God is the presupposition” and “the goal” of human existence.
The distinguishing mark of Barth’s theological exegesis is its concreteness, that is, his ability to speak about the text’s contemporary meaning without lapsing into theological abstraction. This concreteness is the consequence of his theological hermeneutic. He describes the interpretive event as a field of action, consisting of the biblical text, the activity of the interpreter, and the divine speech act
Forming moral community: Christian and ecclesial existence in the theology of Karl Barth 1915-1922
No full textThis thesis is an investigation of Karl Barth's theology in the turbulent and dynamic years of his nascent career: 1915 - 1922, with a special focus on the manner in which he construed Christian and ecclesial existence. The thesis argues that Karl Barth developed his theology with an explicit ecclesial and ethical motive, that is, he developed his theology as a deliberate attempt to shape the ethical life of the church in the context within which he lived and worked. It contends that criticisms suggesting that Barth does not have an ethics are inaccurate assessments of his work, and in fact, that although it is evident that his ethical thought continued to develop throughout his career, major trajectories of Barth's development are present in germinal form even at this early stage.
Following the lead and suggestion of John Webster, the thesis adopts a chronological and exegetical reading of Barth's work from his initial dispute with his liberal heritage circa 1915 until the publication of the second edition of his commentary on Romans. Materials examined from this period include sermons, lectures, book reviews, personal correspondence and biblical commentaries, with particular care being taken to identify the occasion and historical context within which Barth presented his thought. This reading seeks to uncover and present the development, structure, content and logic of Barth's own thought, in hope that the central concerns of this thesis will be validated. Examination of these materials has indeed shown that Barth developed his theology with an ecclesio-ethical motive.
The significance of this thesis is twofold. First, it contributes to broader understanding of Barth's theology both in its early development, and with regard to his ecclesiology and ethics. Second, it provides a significant framework and material for contemporary ecclesial reflection on its own identity and mission
Karl Polanyi’s the great transformation: Perverse effects, protectionism and gemeinschaft
No full textDrawing upon Karl Polanyi’s journalistic writings and unpublished lectures from the 1920s and 1930s, this article reconstructs the lineaments of his research programme that was to assume its finished form in The Great Transformation. It identifies and corrects a common misinterpretation of the thesis of that book, and argues that Polanyi’s basic theoretical framework is best conceived as Tönniesian: the ‘protective counter-movement’ of The Great Transformation is Gemeinschaft, understood dynamically, while the market society is Gesellschaft. It examines the two central mechanisms by which, in Polanyi’s understanding, Gesellschaft broke down in the mid-twentieth century: the ‘clash between democracy and capitalism,’ and a doctrine of ‘perverse effects’ whereby political intervention in markets impairs profitability and saps the vitality of the market system
Ethics and economics in Karl Menger: how did social sciences cope with Hilbertism
No full textThis paper deals with the contributions made to the social sciences by the mathematician Karl Menger (1902-1985), the son of the more famous economist, Carl Menger. Mathematician and a logician, he focused on whether it was possible to explain the social order in formal terms.1 He stressed the need to find the appropriate means with which to treat them, avoiding recourse to historical descriptions, which are unable to yield social laws. He applied Hilbertism to economics and ethics in order to build an axiomatic and formalized model of the individual behavior and the dynamics of social groups.
Claiming Barth for ethics: The last two decades
No full textis is the author's PDF version of an article published in Ecclesiology© 2010. The definitive version is available at www.ingentaconnect.com.This article discusses various studies of Karl Barth's ethics written since 1990
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