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After translating Catullus’ poem LXXXVI, some damagingeffects from erotic-loving experiences are visible throughout the lover’s experience of despair and miserability. Such conditions are resultant of the maintenance of fides and pietas, famous conceptions in the Latin epics that are re-signified in urban environments at the end of the republican period. In this context, a destruction of persona animus and a repugnance feeling pervade the lover as a whole, making him unable to live with dignity neither to civil conceptions, nor to individual predispositions. The Servitum Amoris, member of Venus’ hosts, Militia Amoris, calls for divine intervention and seeks to return to the negotium in order to achieve his well-being. A comparative analysis with other poems in Catullus’ collection corroborates, not only aesthetic receptions from multiple hellenistic traditions in Latin literature, but also unveils social transformations in Roman Urbs, mainly due to re-significations of traditional conceptions. Mediante uma tradução do poema LXXXVI de Catulo, observam-se alguns efeitos nocivos da experiência erótica-amorosa, especificamente o desespero e a miserabilidade do amante. Tais condições são resultantes da manutenção da fides e da pietas, concepções marcantes nas épicas latinas que são ressignificadas nos ambientes urbanos ao final do período republicano. Nesse contexto, a destruição do ânimo e a repugnância perpassam o amante em sua totalidade, incapacitando-o de viver dignamente tanto para as concepções civis, quanto para as predisposições individuais. O Servitum Amoris, membro das hostes de Vênus, Militia Amoris, clama por uma intervenção divina e um retorno ao negotium para o seu estabelecimento. Uma análise comparativa com outros poemas da coleção de Catulo indicam-nos não apenas recepções estéticas das múltiplas tradições helenísticas na literatura latina, mas transformações sociais marcantes na urbs romana, sobretudo devido à ressignificação das concepções tradicionais.&nbsp

In this article the author reviews the interrelationship between faith and reason in the steps of John Paul II’s Encyclical Letter Fides et ratio. He explores briefly historical circumstances following Etienne Gilson. Then, he introduces philosophical and theological considerations of Cornelio Fabro to do theology in the footsteps of Aquinas. From the perspective of Thomism of the Italian philosopher and by recalling the most urgent theological tasks for the third millennium as indicated in Fides et ratio, the author presents general guidelines for the circularity of faith and reason within the context of fundamental theology. Throughout this article he reads Fides et ratio specifically through the Fabrian lens to present a fresh perspective as a contribution to fundamental theology. Finally, he recalls the conclusive recommendation of John Paul II in the aforementioned letter so as to harmonize reason and faith within a Marian framework.

"More recently, cognitive psychologists have used the resources of psychological science to study the foundations of religion, and to discuss and possibly illuminate issues of concern for theologians. The new field, known as the cognitive science of religion (CSR), draws from work by Ernest Thomas Lawson, Robert McCauley, Pascal Boyer and Justin Barrett, among others. Many of its scholars are inspired by a spirit of collaborative work with theologians and philosophers of religion, emphasizing the need of serious cross-training between disciplines. Driven by the same spirit, the present issue of Scientia et Fides documents instances of integrative work at the intersection of psychological science and philosophical or theological knowledge, specifically centered around our understanding of what a person is. We hope that, apart from their individual worth, as a whole these contributions will stimulate further interdisciplinary studies, in order to achieve genuine science-engaged philosophy and theology, and a science that is aware of philosophical and theological discussions." (from the introduction)

Logica modernorum. A critical note on Habermas’s portrait of medieval philosophy In his monumental history of philosophy, the eminent scholar Jurgen Habermas has managed to provide us with a thorough and very nuanced overview of thousands of years of western thought. The famous philosopher paints an impressive picture of the vicissitudes of the modernisation processes featuring in the history of western philosophy. The Leitmotiv of Habermas’s narrative is the way in which throughout history philosophy dealt with the question concerning the relationship between faith and reason. When it comes to the Middle Ages, it is not surprising that Habermas should focus on the opposition between Thomas Aquinas and William of Ockham. However, by confining himself to the concepts of fides and ratio, he completely overlooks thirteenth-century developments in the domain of logic. To take note of these developments is fundamental to understand the process of modernisation in philosophy. The aim of this paper is to fill in the gap, by concentrating on thirteenth-century discussions of necessity and (logical) consequences.

Tryphonin, Papinian and the regard for immaterial losses in the law of obligations. Contrary to the first impression given by the sources, there is no dispute among late classical lawyers as to whether a creditor can obtain compensation for an immaterial loss. Rather, the only disputed issue is whether a creditor can demand compensation for performance of monetary value even if it had benefitted a third party. Papinian and Paul affirm this with reference to the precept of bona fides. Tryphonin focuses on the creditor’s freedom of disposal: If the creditor can claim his interest in a hypothetical sale of the object of performance, he must also be entitled to do so if he wants to pass it on free of charge and thus prove his generosity.

Una clave de lectura de la encíclica «Fratelli tutti» es entenderla como una reacción frente al individualismo que caracteriza la sociedad postmoderna. En esta nota se ponen de relieve los rasgos generales de este individualismo, sus raíces y principales manifestaciones, de acuerdo con la encíclica. Así mismo, se expone la crítica al individualismo y la respuesta que la encíclica propone tanto desde la perspectiva personal (cultivo de las virtudes sociales) como desde la óptica de la sociedad. Esta encíclica supone aplicar en el campo social el intento de frenar el subjetivismo y relativismo que realizó Juan Pablo II en «Fides et ratio».

The COVID-19 pandemic is compelling us to make crucial data-driven decisions quickly, bringing together diverse and unreliable sources of information without the usual quality control mechanisms we may employ. These decisions are consequential at multiple levels: They can inform local, state, and national government policy, be used to schedule access to physical resources such as elevators and workspaces within an organization, and inform contact tracing and quarantine actions for individuals. In all these cases, significant inequities are likely to arise and to be propagated and reinforced by data-driven decision systems. In this article, we propose a framework, called FIDES, for surfacing and reasoning about data equity in these systems.

On the one hand, the theologian who engages natural science provides a service to the church. Because faith naturally seeks understanding, fides quaerens intellectum, a healthy appropriation of the...

This paper is a response to Dale Hutchison’s recent arguments about the role of fairness in contract law after the Constitution. From the point of view of transformative constitutionalism, the paper argues that the fairness ‘debate’ in the South African law of contract should be approached as what it so patently is, namely, as evidence of a deep ideological conflict that has existed in our law of contract for a very long time, and that this debate now exists within the context of a larger debate about the appropriate transformative reach of the Constitution. The argument takes the form of two ‘dangerous supplements’ to Hutchison’s discourse. The first of these supplements contends that indeterminacy is a symptom of the common law itself, rather than a result of contract law’s contact with the Constitution. The second dangerous supplement suggests a responsible judicial engagement with bona fides and ubuntu, one that can exploit the strengths of both the common law and the Constitution and that understands good faith and ubuntu to be ‘inter-linking’ constitutional values that should be enlisted in unison or at least in resonance when it comes to the question of fairness in our contemporary law of contract. In conclusion, I offer a reading of Hutchison’s own politics of contract law and contend that his is an altruistic politics committed to the standard form. I contend that this politics of contract law is consistent with a transformative understanding of the post-apartheid legal order. ‘Law, like every other cultural institution, is a place where we tell one another stories about our relationships with ourselves, one another, and authority. In this, law is no different from the Boston Globe, the CBS evening news, Mother Jones, or a law school faculty meeting. When we tell one another stories, we use languages and themes that different pieces of the culture make available to us, and that limit the stories we can tell. Since our stories influence how we imagine, as well as how we describe, our relationships, our stories also limit who we can be’.

In the light of the eudaimonic principle of pleasure/enjoyment, the question is posed: What is meant by a spirituality of happiness? In terms of the eucharistic perspective of graceful living, and the view that human beings are actually playful artists (homo ludens), a practical theology of joy is proposed: fides quaerens beatitudinem – faith seeking joyful happiness. In the light of the Christian connection between a benevolence of grace and the biblical notion of the beatitudes, happiness is presented as a kind of makariology: the interplay between the benediction of a blessing and the fortitude of a peaceful mind. “Beatific enjoyment” (fruitio beatifica) is proposed as a practical theological conceptualisation of the “praxis of God”.

The variety of fiduciary legal relations in the civil law of Ukraine requires the study of their individual elements, in particular, the fiduciary duty. Therefore the purpose of this article is to clarify the legal nature of the fiduciary duty, in order to avoid legal uncertainty, which leads to difficulties in law enforcement and, as a result, ineffective legal protection of violated rights of a person due to non-fulfillment or improper fulfillment of such an obligation in relation to her.Analyzed such concepts as "fides", "fiducia", duty in civil law. It has been established that the first, respectively, in Roman law had several meanings, but the main thing is the trust of the participants in civil relations to each other. The second have to understood as the proper behavior of the subject of civil relations, the content and model of which are determined by the requirements of the rule of law, the will or persons authorized by the transaction or other legal facts.It was found that the fiduciary duty is the proper behavior of the subject of a trust relationship, due to the conclusion of certain agreements (for example, commissions, property management, joint activities, the provision of lawyer services, etc.), or the occurrence of legal facts (election of a body or person of a legal entity, who (who) has the right to act on her behalf, the establishment of guardianship or trusteeship, the death of an individual, etc.).

The article explores the use of legally non-binding (informal) instruments in contemporary international practice by international political actors. In this context, the article examines definitions and main characteristics of legally non-binding instruments, as well as their effects. In addition, the use of this type of instruments was assessed as a practical response to the need of concerting between the political actors at the international plane due to their functionality and flexibility. It was concluded that these instruments implied a softer form, unlike treaties, and the act of their conclusion does not require conducting a formal and cumbersome procedures, such as parliamentary ratification. These instruments imply political commitments between their parties and their effects are usually shielded by the bona fides principle. Although these instruments are generally deprived of legally binding effects, they remain quite pragmatic tools in brokering political agreements at the diplomatic level between relevant international political actors.

The text analyzes the relationship between Science and Faith in the Magisterium of the Catholic Church. The analysis is based on the position of the Vatican Councils I and II about the importance of Faith and Reason for man, in his search for truth; simultaneously, the orientations of popes Leo XIII and John Paul II were taken into account, in their Encyclicals Aeterni Patris and Fides et Ratio, respectively; some speeches by Popes Paul VI, Benedict XVI and Francis before the Pontifical Academy of Sciences were also analyzed. The Church has sought from the First Vatican Council to the present to bring, harmonize and complement the relationship between Faith and Reason; its interest is not limited to promoting scientific research; it also aspires that knowledge be ordered to the welfare of the human being, and the horizon of faith is recognized in the search for truth.

This paper mainly focuses on the recent advances in the semi-analytical approximated methods for solving Fredholm Integro-Differential Equations (FIDEs) of the second kind by using Variational Iteration Method (VIM), Homotopy Perturbation Method (HPM) and Direct Homotopy Analysis Method (DHAM). Convergence analysis of the exact solution of the proposed methods is established. Moreover, we proved the uniqueness of the solution. To illustrate the methods, an example is presented.

In Rome, the area of the human relationship with the deity was the framework in which appeared and developed the concept of mutual obligation, fides. On the one hand, this meant carefully observing the ancestral religion and fulfilling the promises made to the deity; on the other hand, fides was also a moral trait of the person in question. To be of good faith means to show loyalty, sincerity, honesty; to obey your word, to keep your promise. Subsequently, the term in question was transformed into a legal concept, becoming bona fides. Initially used in the Republican era, we find the concept of good faith in the oldest sources of classical civil law, such as the Perpetual Edict and the Institutions of Gaius and we find it applied even in imperial law, proof being Corpus iuris. It will be studied in the faculties of the medieval era and will receive a place of honour in Western civil law. Probability, diligence, lawlessness and abstention from the harm of another (alterum non laedere), as component elements of bona fides, have translated, in the legal plane, that honest and direct life taken from the Stoics and has been perpetuated in contemporaneity as an indispensable principle of law.

After a historical and cultural grounding of Prosper of Aquitaine's lex orandi, lex credendi and of Anselm of Canterbury's notion that theology is fides quarens intellectum, this article examines the importance of constructing an Episcopal Latinoa theology that is clearly validated by the academy but whose most important validation comes from the people who are the church. Teología de conjunto (or teología en conjunto ) demands and expects theologians’ grounding location to be within lo cotidiano of our people. To theologize latinamente, therefore, is a movement, a contextual perspective, and a methodological approach to theologizing within Christian theology, distinguished by a cultural, critical, contextual, justice-seeking, and noninnocent interpretation of Scripture, tradition and doctrine, society and church, and history. It is intent on acknowledging and honoring Latinoa cultures, histories, and stories as legitimate and necessary sources of Christian theology.

Reliability prediction is conducted in all phases of the product life cycle. The purpose of these predictions is to identify the potential weaknesses in design, to evaluate the design feasibility, to compare alternative designs, to provide the model for reliability analysis, to track reliability improvement, etc. Reliability of electronic component is predicted by using statistical prediction methods (standards-based), statistical analysis of operation & maintenance data or by performing reliability testing. The article describes statistical prediction methods such as MIL-HDBK-217, RIAC 217Plus, FIDES Guide 2009, which are widely used for predicting the reliability of electronic components. In addition, we have calculated and compared the failure rate of electronic components in military vehicles conducted with the use of these different methods.

Odlomci enciklike Fides et ratio koji su izričito posvećeni sv. Tomi Akvinskomu tvore svojevrsni zgusnuti sažetak, odnosno sintezu cjelokupne enciklike. Ti odlomci sadrže glavne teme koje su razrađene u drugim dijelovima enciklike (filozofija otvorena vjeri, teologija pozorna na filozofiju i dr.). Naučavanje enciklike o ulozi tradicija u intelektualnom životu daje opravdanje stalnih preporuka Crkve o povlaštenom nauku sv. Tome, kako u filozofiji, tako i u teologiji., The paragraphs contained in the encyclical Fides et Ratio which are explicitly devoted to Saint Thomas Aquinas comprise a condensed summation, or rather synthesis of the entire encyclical. These paragraphs incorporate the main themes which are expounded in other sections of the encyclical (philosophy opened to faith, theology mindful of philosophy, etc.) Encyclical teachings on the role of tradition in intellectual life justifies the constant recommendations of the Church regarding the favoured teachings of Saint Thomas, as in philosophy, so too in theology.

Writing from his monastery in the seventh and eighth centuries, the Venerable Bede (ca. 672–735) was one of the foremost scholars of his era. Primarily known for his Ecclesiastical History of the English People, Bede’s vast corpus also included theological works, sermons, and biblical commentaries. Although most scholarly attention focuses on his historiography, this article explores Bede’s views on the notorious fifth-century monk, Pelagius. After surveying the works of both authors and commenting on the spread of Pelagianism in Britain, the article concludes that Bede saw Pelagianism as a persistent threat to orthodoxy, some three hundred years removed from the Pelagian controversies in the fifth century.

This essay wishes to address what is believed to be a central historical crossroad that allowed the development of economics, and other social sciences, in the modern era. Such development would not have been possible without the transformation of the fundamental ontology through which European and Christian societies understood the world around them and their own social structures. I identify the turning point of such transformation, as other scholars, philosophers and social scientists have done, with the Reformation, which was the center and cause of major cultural, political and scientific development. Philosophers and social scientists have developed such interpretation of the Reformation as the historical event in which the cultural and political landscape of western civilization has been utterly transformed. My interest in the Reformation as a religious, political and cultural upheaval lies in the fact that I identify Luther’s reforms not only as a shift in the landscape of political/religious authorities of the time, but also as a crucial moment in which the ontological landscape of western civilization has been radically changed. I am of the belief that the fundamental, ontological, assumptions of economics are based on the ontological revolution represented by Luther’s theology, and Reformation more generally, in a fundamental way. Such that economics would be unthinkable without the Reformation.

Reliability prediction of power supplies, which are based on power transistors and diodes is a comprehensive process and depends on type of power elements, type of power circuit, control circuit, cooling system, operating and environmental conditions. The relatively accurate indicator for the reliability of given power supply is its operational reliability, based on reliability parameters of elements, blocks and systems which it consists. For calculation of reliability parameters of single electronic component can be used a various methodology such as: MIL-HDBK-217F, FIDES, RDF2000, 217F and others. That methodologies have a different type of models, correction pi-factors and covers a different operating, manufacturing, and environmental parameters. The choice of a method is based on knowledge of the methodology itself, the type of power semiconductors that have been used, their load and the environmental conditions. All mentioned methodologies provided different values for reliability parameters – failure rates and probability for failure free operation and for a reliability engineer it is a complex task to choose the right methodology. In this paper are compared reliability indicators of two types of power semiconductors (MOSFET transistor and power diode), analyzed by two of the widely used methodologies – MIL-HDBK-217F and FIDES.

Despite some unwanted and unforeseen conditions and events, the robot RoboBeggar received mainly positive reactions from users with regard to its functionality, its interactive tasks and its ability to create fun and amusement during the interactive learning process. The robot was successful in its essential fundraising and supportive purposes. An analysis of the assembled data (from interviews, the newspaper article and from user and participant feedback) highlights the reasons why and the mechanisms by means of which the robot was transformed into a social totem that elicited some highly emotional reactions. It is apparent that the humanoid appearance of the robot and its verbal skills and appeal were among the main elements that elicited emotional responses from people and influenced their subsequent behaviour. This research tends to confirm that is through the agency of human imagination and perception that a robotic tool (in our case, the RoboBeggar) can be transformed into a totem of social value and effectiveness. It also became clear to the researchers that it is not only design and implementation that are important for the successful operation of a fundraising robot but that the robot's selfpresentation and social aura are also crucially important factors for an overall understanding of why such a robot may be successful. The test case conducted in the Kupittaa Mall clearly shows how presentation and social aura compensated for the partial failure of the RoboBeggar's implementation. It is also clear that interpersonal and cultural elements influenced the way in which people perceived, accepted and responded to the robot as a potential personal interlocutor. It is now clear that future developers of this model might do well to look at the possibility of technological improvement in the interface and e-learning modules. It is also clear that additional studies are required to investigate the emotional and psychological responses of users to advanced technological equipment that elicits emotional responses in human beings. It is also fundamentally important to be able to define exactly how influential both the hardware and software are in human-robot interactions so that effective guidance can be given to the designers of anthropomorphic robots of this kind. It is also important to be able to define the effect that particular physical environments and locations have on the efficiency of a humanoid robot's function so that it will be possible to place a robot in optimal situations for interacting with human beings.

No sólo la fuerza de las armas pudo hacer que Roma alcanzara y se consolidara como la primera potencia de la Antigüedad. El foedus fue uno de los instrumentos jurídicos básicos para evitar conflictos bélicos o bien concluirlos. De esta manera, Roma supo armonizar su Derecho con el de otros pueblos, surgiendo nuevas formas de pensar comunes entre gentes de culturas diferentes e instaurando los cimientos de los que hoy denominamos relaciones internacionales., Not only the force of arms could make that Rome reached and was established as the first power of antiquity. Foedus was one of the basic legal instruments to prevent conflicts or to conclude them. In this way, Rome was able to harmonize the right of other peoples, emerging new forms of thinking common among people of different cultures and by putting in place the foundations of which today we call international relations

Nos situamos en un momento histórico necesitado de nuevas reflexiones que tengan por fin mantener viva la idea de permanencia de la Unión Europea. Una Europa que además de disfrutar de una común identidad cultural, rica en valores éticos y sociales, sea también una entidad económica y política que posibilite la prosperidad y bienestar de todos los ciudadanos que la integran. Para ello, contamos con la civilización del pueblo romano como antecedente y raíz común de los pueblos que hoy conforman Europa y que ya reconocían como parte de los territorios romanos los historiadores clásicos cuando nos muestran sus relatos sobre la defensa de sus fronteras, No sólo la fuerza de las armas pudo hacer que Roma alcanzara y se consolidara como la primera potencia de la Antigüedad. El foedus fue uno de los instrumentos jurídicos básicos para evitar conflictos bélicos o bien concluirlos. De esta manera, Roma supo armonizar su Derecho con el de otros pueblos, surgiendo nuevas formas de pensar comunes entre gentes de culturas diferentes e instaurando los cimientos de los que hoy denominamos relaciones internacionales. Not only the force of arms could make that Rome reached and was established as the first power of antiquity. Foedus was one of the basic legal instruments to prevent conflicts or to conclude them. In this way, Rome was able to harmonize the right of other peoples, emerging new forms of thinking common among people of different cultures and by putting in place the foundations of which today we call international relations., El presente trabajo ha contado con el soporte del proyecto “Producción y adquisición de cerámicas finas en la Hispania altoimperial: sigilla hispaniae” (PID2019-105294GB-I00) / AEI / 10.13039/501100011033

‘Faith’ is one of Christianity's most significant, distinctive and complex concepts and practices, but Christian understandings of faith in the patristic period have received surprisingly little attention. This article explores two aspects of what Augustine terms fides qua, ‘the faith by which believers believe’. From the early second century, belief in the truth of doctrine becomes increasingly significant to Christians; by the fourth, affirming that certain doctrines are true has become central to becoming Christian and to remaining within the church. During the same period, we find a steady growth in poetic and imagistic descriptions of interior faith. This article explores how and why these developments occurred, arguing that they are mutually implicated and that this period sees the beginning of their long co-existence.

espanolPlantear la cuestion de la posibilidad de olvidar una deuda, modificando o incluso eliminando asi el vinculo entre acreedor y deudor, lleva a presentar el credito medieval en su especificidad. Este analisis, basado en el analisis de series notariales y judiciales, contempla los aspectos estructurales de la economia financiera, subrayando asi las caracteristicas especificas de la economia del Occidente medieval (siglos XII-XV). La deuda –el punto de vista del deudor –se enfrenta a su cara, el credito– el punto de vista del prestamista. La contraposicion entre dos ambitos distintos, el de la generosidad y el del prestamo a interes, que aspiraria a obtener beneficios, no resulta ser binaria, como tampoco el feudalismo excluye las practicas del capitalismo. Antes de ser un mecanismo economico, el credito es un sistema social que crea vinculos mediante una gestion que juega con la tension estructurante entre la memoria y el olvido EnglishAsking the question of the possibility of forgetting a debt, modifying or even erasing the bond between creditor and debtor, leads to presenting medieval credit in its specificity. This analysis, based on the analysis of notarial and judicial series, considers the structural aspects of the financial economy, thus emphasizing the characteristics specific to the economy of the medieval West (12th-15th Centuries). The debt–the debtor’s point of view–is confronted with its debt, the debt–the lender’s point of view. The opposition between two distinct spheres, that of generosities and that of the interest loan, which would aim to obtain profits, proves not to be binary, just as feudalism does not exclude practices falling under capitalism. Before being an economic mechanism, credit is a social system that creates links through management that plays the structuring tension between memory and forgetfulness. francaisPoser la question de la possibilite d’oublier une dette, modifiant, voire effacant ainsi le lien entre creancier et debiteur, conduit a presenter le credit medieval dans sa specificite. Cette analyse appuyee sur l’examen de series notariales et judiciaires envisage les aspects structurels de l’economie financiere, soulignant ainsi les caracteres specifiques a l’economie de l’Occident medieval (XIIe-XVe siecles). La dette – le point de vue du debiteur – est confrontee a son envers, la creance – le point de vue du preteur. L’opposition entre deux domaines distincts, celui des generosites et celui du pret a interet qui viserait a obtenir des benefices, se revele ne pas etre binaire, tout comme le feodalisme n’exclut pas des pratiques relevant du capitalisme. Avant d’etre un mecanisme economique, le credit est un systeme social qui cree du lien par une gestion, qui joue de la tension structurante entre memoire et oubli. DeutschDie Frage nach der Moglichkeit, eine Schuld zu vergessen, wodurch die Verbindung zwischen Glaubiger und Schuldner verandert oder sogar aufgehoben wird, fuhrt dazu, dass der mittelalterliche Kredit in seiner Spezifitat dargestellt wird. Diese Analyse stutzt sich auf die Analyse notarieller und gerichtlicher Reihen uber die strukturellen Aspekte der Finanzwirtschaft und unterstreicht damit die Besonderheiten der Wirtschaft des mittelalterlichen Westens (13. bis 15. Jahrhundert). Die Schuld – Sicht des Schuldners ist gegen ihn gerichtet, die Forderung gegen den Kreditgeber. Der Gegensatz zwischen zwei verschiedenen Bereichen, dem Bereich der Allgemeinheit und dem Bereich des Zinsdarlehens, der auf die Erzielung von Gewinnen abzielt, erweist sich als nicht binar, ebenso wenig wie der Feudalismus kapitalistische Praktiken ausschliest. B Bevor es sich um einen wirtschaftlichen Mechanismus handelt, ist Kredit ein soziales System, das durch ein Management, das die strukturierende Spannung zwischen Gedachtnis und Vergessen ausnutzt, eine Verbindung schafft.

This paper has as its main theme the political practice of spreading fake news by political agents in contemporary Brazil and the possible application of the law of administrative improbity for violation of the principie of public trust (bana fides) in Public Administration. Thus, it is possib le to connect with the principie of administrative trust to substantiate the duty of the administrator to speak the truth. The problem that drives this work is: is it possible to interpret the Federal Constitution and the Law of Administrative lmprobity as tutors of an ethical duty to speak the truth extracted from the principie of the bona fides and how can the ethics of discussion contribute to this interpretation? The hypothesis is that yes, there is an incidence of the law of administrative improbity to the lying public agent. To confirm the hypothesis, it will be necessary to carry out three objectives, namely: to connect the ethics of the discussion with the fakes news; link this construction to the Public Administration's principie of good faith; finally, to justify the application of the law of administrative improbity to the agent who violates the duty in good faith by spreading fake news. The hypothetical deductive method will be used, since the hypothesis of applicability of the administrative improbity law will be tested argumentatively.

Nos situamos en un momento histórico necesitado de nuevas reflexiones que tengan por fin mantener viva la idea de permanencia de la Unión Europea. Una Europa que además de disfrutar de una común identidad cultural, rica en valores éticos y sociales, sea también una entidad económica y política que posibilite la prosperidad y bienestar de todos los ciudadanos que la integran. Para ello, contamos con la civilización del pueblo romano como antecedente y raíz común de los pueblos que hoy conforman Europa y que ya reconocían como parte de los territorios romanos los historiadores clásicos cuando nos muestran sus relatos sobre la defensa de sus fronteras No sólo la fuerza de las armas pudo hacer que Roma alcanzara y se consolidara como la primera potencia de la Antigüedad. El foedus fue uno de los instrumentos jurídicos básicos para evitar conflictos bélicos o bien concluirlos. De esta manera, Roma supo armonizar su Derecho con el de otros pueblos, surgiendo nuevas formas de pensar comunes entre gentes de culturas diferentes e instaurando los cimientos de los que hoy denominamos relaciones internacionales. Not only the force of arms could make that Rome reached and was established as the first power of antiquity. Foedus was one of the basic legal instruments to prevent conflicts or to conclude them. In this way, Rome was able to harmonize the right of other peoples, emerging new forms of thinking common among people of different cultures and by putting in place the foundations of which today we call international relations. El presente trabajo ha contado con el soporte del proyecto “Producción y adquisición de cerámicas finas en la Hispania altoimperial: sigilla hispaniae” (PID2019-105294GB-I00) / AEI / 10.13039/501100011033

Education, for the Society of Jesus, is at the service of the construction of the human being as a person, and cannot be dissociated from the pairing virtus et litterae, virtue and science, wisdom and knowledge. In line with Pedro Arrupe, Peter Hans-Kolvenbach, the 29th Superior General of the Society of Jesus, who dedicated a large part of his writings and reflections to education, states that a student who knows many things, who is educated, but does not have a good heart, and is not a good person – or vice versa – is not prepared to live with and for others. If that student is not educated, he will not be able to help others as he could; if that student is not a good person, that is, if he does not have a good heart, he will not want to help them or, at least, will not be able to do it effectively. The University must educate students who are able to speak to and about the world, who meet mankind’s real problems, who serve it with their research and scientific production. The Catholic University was created with a focus on the good of the human being as a whole and, therefore, it tries to educate students who live in accordance with the ideals that it promotes. The Universities of the Society of Jesus have shared this ideal since their inception. Kolvenbach demonstrates this with his reflections, which we echo in this work.

“Good faith”, as a legal concept, term, principle or rule of social governance, is usually used interchangeably with “bona fides”. It is generally believed that the most direct origin of good faith is Roman law, although its concept can be traced back to the initial period of human society. The so-called “good faith” means that the subject of law or the actor of law keep its commitments in a way that is loyal to its goal and carry out works in a sincere and effective way to achieve the goal.

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International audience; The scope of FIDES methodology is restricted to the prediction of reliability in a given use conditions. We are proposing to extend this scope to ALT (Accelerated Life Tests) design. This consists concretely of using reliability prediction standard to estimate the Accelerated Factors (AF) of an ALT.

International audience; Applying realistic Life Profiles (LP) is crucial in FIDES. To build these LP, we developed a methodology using field data recorded in printers logfiles. The results are then compared with the case when these LP are built by expertise.

In her influential monograph Roman Faith and Christian Faith: Pistis and Fides in the Early Roman Empire and Early Churches, Theresa Morgan has convincingly shown how closely the early Christian discourse on ‘faith’ was bound up with similar notions in the broader Greco-Roman world, particularly in relation to the system of patronage, with both humans and deities fulfilling the role of (trustworthy and trusted) patrons. Thus, she has shifted attention from πίστις/fides as a primarily ‘theological’ notion to an interpretation along more ‘social’ lines and situated it in realm of human and divine/human relations. She also analyses this in relation to the Gospel of Mark, showing how Mark also fits this general picture. This note builds on Morgan’s work and will further develop one aspect of Mark’s use of the language (and concept) of patronage and πίστις. This is its subversive character, which is present to a lesser extent in Morgan's work; by calling for πίστις directed to him on the part of the people that he encounters, Jesus also draws these people away from other allegiances and ‘πίστις commitments’, that is, intersubjective relationships based on trust and leading to personal allegiance.

Fault tree analysis is a commonly used technique to assess the reliability of critical systems. The method requires modeling the propagation path of basic events that may cause a feared event, and define their probabilities. In this paper, we present a model-based approach to construct fault tree from SysML models and to perform quantitative analysis of the tree using FIDES reliability prediction standard. We exemplify the approach on a power interface unit system.

Sister Marija Krucifiksa Kozulić (1852&ndash, 1922) was a Croatian nun who is in consideration for beatification by the Vatican, which is facilitated by the identification of her 20th-century remains. Sister Marija was buried in a tomb in Rijeka, Croatia, along with other nuns including her biological sister, Tereza Kozulić (1861&ndash, 1933). When the remains were exhumed in 2011, they were found in a deteriorated state and commingled with several other sets of remains. Thus, mitochondrial genome sequencing of the long bones was performed to sort the remains by mitochondrial haplotype. Two similar but unique haplotypes belonging to haplogroup H1bu were identified, and samples from these bones were subjected to autosomal short tandem repeat (STR) and single nucleotide polymorphism (SNP) sequencing. Although only partial profiles were obtained, the data were sufficient for kinship analysis with the profile of a paternal niece of Sister Marija (Fides Kozulić). The data indicate that it is 574,195-fold more likely that the two sets of skeletal remains represent 2nd-degree relatives of Fides than sisters who are unrelated to Fides. Although it is impossible to discern which set of remains belongs to Marija and which belongs to Tereza, forensic genomics methods have enabled identification of the sisters.

Chiron, Bd. 47 (2017), Bei Ausgrabungen in Side ist eine Stele ans Tageslicht gekommen, auf der ein Brief des Kaisers Gallienus an die Verfassungsorgane von Side aufgezeichnet ist. Die Titulatur des Kaisers, seine Rechtsetzung und die dazu gegebenen Erl��uterungen sind vollst��ndig erhalten; nur der Schluss des Briefes fehlt. Aufgrund der Nennung der kaiserlichen Titel und Amtsgewalten, insbesondere der tribunicia potestas, ist die Konstitution in das Jahr 267 n. Chr. zu datieren. Das kaiserliche Schreiben ist in einem stark stilisierten, nicht leicht verst��ndlichen Griechisch abgefasst, bei dem nicht zuletzt der nachdru��ckliche Wille zur Herausstellung der Teilhabe an griechischer �������������� sichtbar wird. Mit dem Brief reagiert der Kaiser anscheinend auf eine Petition der Sideten, die offenbar unter einem Mangel an Brotgetreide litten. Nachdem der Herrscher seine ��berraschung daru��ber ausgedru��ckt hat, dass es u��berhaupt zu einer solchen Notlage kommen konnte, hilft er der Stadt damit, dass er ihr die staatlichen Z��lle auf eingefu��hrten Weizen erl��sst, sofern er der Versorgung der sidetischen Bev��lkerung dient. Offensichtlich geht es bei dieser Abgabe um die Erlegung der quadragesima portuum Asiae, da Side und sein Territorium damals den su��d��stlichen Rand dieses Zollbezirks bildeten. Wenn die Stadt mit eigenem Aufwand Weizen in der Fremde einkaufte, entstu��nde ihr nunmehr aus dieser Konstitution ein nicht geringer Gewinn; wenn sie mit Getreideimporteuren einen Vertrag abschl��sse, so liefen Getreideschiffe Side gerne an, da die Belastung durch diesen Zoll weggefallen ist. Am Ende des Briefes kommt der Kaiser auf die fides der Stadt (gegenu��ber Rom) zu sprechen, deren sich Side auf seinen st��dtischen Mu��nzen titular ru��hmt. Es bleibt offen, ob Gallienus die Erw��hnung der fides mit einer Belobigung der Stadt oder einer Ermahnung, sie auch weiterhin zu wahren, verbindet. Bemerkenswert ist, dass dieses Zollprivileg ohne zeitliche Begrenzung, d. h. bis auf weiteres, gew��hrt wird, wenn auch nur fu��r Weizen, der fu��r den eigenen Gebrauch bestimmt ist. Es ist denkbar, dass wir solche Privilegien als erste Schritte auf die Abschaffung der Binnenz��lle hin verstehen du��rfen, die wahrscheinlich einige Jahrzehnte sp��ter unter Diokletian ihren Abschluss findet.

From the viral social media feeds showing Chief Justice Mogoeng Mogoeng in fervent prayer for the nation, to professed Christian Thuli Madonsela's careful expression of the separation between religion and state, faith identity in the public sphere emerges as anything but a straightforward matter. By placing 'Christian' in parenthesis, the 2019 theme of the Theological Society of South Africa conference acknowledged that leaders operate in negotiated spaces and confirmed the complexity of the context in which we attempt to conceptualise leadership from a theological perspective. This raises the question of the role that personal faith convictions play and may be allowed to play in public life. While conceptualising leadership from a faith perspective in a context that is at once secular(ising) and post-secular(ising) may be complex, evidence emerging from leadership studies of the importance of spirituality in leadership necessitates such a reflection. This article considers the problem from a theological point of view, drawing on Schleiermacher and Bonhoeffer's later letters from prison to provide a theological foundation for a public spirituality of leadership.

Arbitration agreements referring to non-existing arbitral institutions or including undefined references to arbitral institutions are significantly observed in international arbitration practice. Validity of such arbitration agreements becomes debatable due to the pathological intent thereof. If the pathology may be resolved by way of interpretation in the manner that leaves no room for doubt, the ideal solution is resolution of such problems by way of interpretation by means of supporting parties’ common intent towards arbitration and of protecting legitimate expectations of parties in compliance with bona fides principle. However, if interpretation of an undefined reference in an arbitration agreement leads to uncertainty about competence of certain arbitral institutions, such agreement aimed at institutional arbitration either may be accepted to be turned into an agreement aimed at ad hoc arbitration or may be held null-and-void, depending on position of law of seat of arbitration. If seat of arbitration is also undefined or non-existing, arbitration agreement shall be held incapable of being performed and null-and-void. Attitude of Turkish courts seems in conformity with the three approaches to a large extent and may be qualified as satisfactory but determining validity of such arbitration agreements without reference to any law applicable and disregarding the right of access to justice should be criticized.

This study searches to analyze the content of the Fides et Ratio Encyclical, in the twentieth year of its publication, emphasizing that, in the discussion about the being, is contained the own question of the truth, different from the fragmented vision of wisdom, typical of the contemporary society, which takes to skepticism, relativism and nihilism. It presents particularly the figure of Saint Thomas Aquinas, who has got the merit to put, in first place, the harmony that exists between the reason and the faith, in the appreciation of both which, dialoguing, can enrich themselves reciprocally . He recognized the importance to tell about an universal truth, objective and transcendent to the human intellect. Therefore, the thomasian philosophy is called of philosophy of being, and not of the mere appearing; and it avoids as much as the traditionalism and the rationalism.