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Sr Proportionalita (Venice, 1494), in Distinctio nona, Tractatus X, De
Following in the tradition of Bonaventure's distinctio rationis and Henry of Ghent's "intentional distinction," Scotus develops the notion of the "Formal Distinction," which is a via media of sorts between something that is only conceptually (and, therefore, non-extramentally) distinct and something distinct in reality (like an apple and an orange).
d" stands for distinctio, "q" for quaestio, and "a" for articulus.
As Scotus is disposed to include his explanation on the relation of individuating difference to genus under the general rubric of formal distinction, we can schematize his branched use of the invented distinctio formalis as such: implemented, first, to the enigma of Trinity (see Wetter 1967:63), the conception contributed, second, to the canalization of the divine (infinite) being into the world of humans, because it made being (essence) indifferent as to perfection or to imperfection; third, it permitted the statement on individuating difference as leaving intact the real essence of a thing.
1150); the distinctio V from the Dialogus miraculorum, by Caesarius of Heisterbach (c.
All of Hubmaier's citations to the councils can be found in Decretum Cratiani, pars HI, distinctio IV.
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Unde haec distinctio peccatorum est secundum obiecta, secundum quae diversificantur species peccatorum.
Kaske identifies this as an example of an early modern interpretive and rhetorical technique called distinctio or, in the plural, distinctiones, which, she argues, is a "habit of thought" (to borrow a term from Debora Shuger) in which the reader recognizes a writer's repetition of images, notices differences in meaning among various contexts, works to make sense of the differences, and then accepts the possibility or value of multiple perspectives in understanding specific images.
At the risk of oversimplifying this massive programme of biblical reading and scholarship, I should like to contextualize my comments on Sawles Warde and Ancrene Wisse by recalling very briefly some of the modes of reading and academic response to the Bible that were current in twelfth- and thirteenth-century England, focusing on the method of the distinctio.
There, mini-essays pertaining to Melville's prose accompany allegoria, aphelia, chorographia, distinctio, ethos, exuscitatio, hyperbole, logos, ploce, and praecisio.
In short, a distinctio n must be made between what may be referred to as an add-on model of e-learning and a more integrated approach which goes beyond a mere transmission or delivery of content to promote more interactive and effective learning.