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Vasco da Gama's arrival in Malabar on 21 May 1498, would hasten an epoch of social and cultural transformation in Malabar's history. This article examines one development of this transformative period. Namely, it seeks to understand how the arrival of a people who came in search of "Christians and spices" would result in lasting changes to the form and the style of Christian architecture in Malabar, in present-day Kerala (southwest India). It highlights the efforts of the Estado da Índia (Portuguese State of India) to reconcile concomitant political, religious, and economic ambitions in the region by broadly sketching interventions to the practice of Christianity and the architectural style of churches in sixteenth-century Malabar. The article further proposes the reading of Portuguese-style façades in churches that, to the Portuguese, recalled Hindu temples or "pagods" as an interventional program to hide or cloak the political, religious, and historical portent of the traditional Malabar church. [ABSTRACT FROM AUTHOR]

To speak of the individual implies speaking of a being that possesses free will. In this subject, the ideas presented by St. Thomas can help to understand how freedom is present in men, angels and God, as well as to show its relationship with other faculties of the soul. This article, by means of the hermeneutic method, will seek to show how free will develops in the work of St. Thomas, in addition to trying to conclude that it is presented in different ways according to the being in which it is developed, so free will is not the same in God as in man. [ABSTRACT FROM AUTHOR]

Vasco da Gama’s arrival in Malabar on 21 May 1498, would hasten an epoch of social and cultural transformation in Malabar’s history. This article examines one development of this transformative period. Namely, it seeks to understand how the arrival of a people who came in search of “Christians and spices” would result in lasting changes to the form and the style of Christian architecture in Malabar, in present-day Kerala (southwest India). It highlights the efforts of the Estado da Índia (Portuguese State of India) to reconcile concomitant political, religious, and economic ambitions in the region by broadly sketching interventions to the practice of Christianity and the architectural style of churches in sixteenth-century Malabar. The article further proposes the reading of Portuguese-style façades in churches that, to the Portuguese, recalled Hindu temples or “pagods” as an interventional program to hide or cloak the political, religious, and historical portent of the traditional Malabar church.

Copyright of Aforismos is the property of Dykinson SL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract This paper presents a brief description of the prevailing ideas and hypothesis about the nature of matter from antiquity to the end of XIX century. It shows how gradually, since the Hauy proposal of the existence of the unit cell, the crystal lattice and symmetry and subsequent derivation of the 14 crystal classes by the French Physicist A. Bravais, the 32 point groups by the German mathematician A. Shoenfliess and the 230 space groups independently deduced by the Russian mathematician E. S. Fedorov and A. Shoenflies confirmed the atomic theory suggested by the Greek philosopher Democritus. These empirical and theoretical findings, conducted by several scientists, are one of the most brilliant theoretical predictions of all time in Science, fully confirmed after von Laue discovery of X-ray diffraction by crystals in 1912 and its application on the determination of molecular and crystalline structure by the English physicists W. H. Bragg (1862-1942) and his son W. L. Bragg (1890-1971).

Copyright of Hispania Sacra is the property of Consejo Superior de Investigaciones Cientificas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sapientia is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Amauta 'Todo lo Humano es Nuestro' is the property of Universidad del Atlantico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Quaestiones Disputatae is the property of Universidad Santo Tomas, Seccional Tunja and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Before the European arrival in South America, Guarani groups migrated massively from the Atlantic coast and Paraguay towards the west, searching both for Andean metal and the legendary "land without evil." Though a significant number settled in the Andean foothills, others continued moving northwards. These Guarani acted as guides to the Spaniards from Santa Cruz who actively were searching for Mojos or Paititi, a fabulous land known by accounts that came from Peru. The article suggests a correspondence between the famous "White King" and the Guarani hero Pai Sumé and between his western kingdom and Paititi. It also shows that Pai Sumé's journey closely resembles Guarani migration to the west. Andean knowledge of Paititi, on the other hand, is a further element that denies the impermeability of frontiers between South American highlands and lowlands. [ABSTRACT FROM AUTHOR]

Copyright of Estudos Ibero-Americanos is the property of EDIPUCRS - Editora Universitaria da PUCRS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Española de Filosofía Medieval is the property of Sociedad Espanola de Filosofia Medieval and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

To follow the reading of Saint Thomas on the «Hebrews» is to oblige oneself to think, that is, to meditate in a more profound manner on the meaning of the Sacred text. The article is intended to show the concatenations of the text of Saint Thomas when it is examined in a more profound Theological perspective. [ABSTRACT FROM AUTHOR]

This article is about the radical unity of natural law, and shows that, according to the thinking of Saint Thomas, the plurality of moral precepts can be adequately understood only in its light. In other words, any precept of natural law is a precept because it participates in the first principle. It follows that a division of the precepts into primary, secondary and tertiary precepts does not correspond to a schematic classification. The distinction of primary, secondary and tertiary precepts of natural law is a relative distinction. [ABSTRACT FROM AUTHOR]

For a long time the commentaries of St. Thomas on the letters of St. Paul have been considered the least original of his writings. However, a careful study of these commentaries reveals a theological perspective in the commentary, attention to the internal logic of each of the epistles, and, above all a perspective that adheres to the text but that does not at any moment disregard the unity of Sacred Scripture. This is perceived in the sections that comment on the text and the text of other books that are cited in those commentaries. In his commentaries, St. Thomas unites doctrinal exegesis with attention to the argumentation of the text, science and faith, theological exegesis and spiritual edification. [ABSTRACT FROM AUTHOR]

The overseas policy of the Estado Novo was to preserve the Portuguese colonial empire in all its trance, contesting the wind of change blowing after the Second World War, affirming in all international forums the peculiar and secular way of the Portuguese presence in Africa and defending the integrity of continental and oversea Portugal, based on elementary historical rights and the plurality of the Portuguese State. In the early 1960s, with the outbreak of the so-called "colonial war" on three fronts, after years of repeated condemnation by the UN General Assembly and UN Security Council of its colonial policy, the Portuguese Government still advocated that it had no dependent or non-autonomous territories because the overseas provinces were self-administered, as well as metropolitan ones. These were independent as long as the Portuguese Nation was independent. In the obstinate stubbornness of maintaining the Empire, for political and strategic reasons, Africa became the stage of the Portuguese diplomatic actions and even the theater of operations of espionage and counter-espionage. Salazar's diplomacy played on all the chessboards of the world chess, incessantly pursuing support for its overseas cause with the western powers and even of other countries of smaller strategic dimension. He sought allies from the neighboring territories of his colonies in a dichotomy of friends versus enemies, whose cooperation could minimize support for the "liberation movements" that waged war on Portugal and safeguard peace in overseas territories where guerrillas did not operate on the ground. The cunning Portuguese diplomatic policy in support of Biafra was based on maximum secrecy and considerable discretion both externally and internally and on the assertion that international conventions and freedom of transit established for the Portuguese Government the obligation to authorize the use of the airport of São Tomé by airplanes from Biafra or similar situations. It was within the framework of the collusive neutrality already used in the Second World War, which we have called compromised diplomacy, that the Portuguese Government militarily supported, between 1967 and 1969, Biafra in its secession war, always denying having provided any assistance to the new Separatist state. Lisbon was the most important communications center for the leaders of Biafra. Portugal authorized the delegation of the Government of Biafra in its capital and on that island of the Gulf of Guinea. It facilitated private arms deals in Lisbon and sent to Biafra Portuguese military equipment, with transshipment in São Tomé. It allowed, through the national airports and ports, mainly via São Tome, for weapons, ammunition, chemical products for the manufacture of explosives, spare parts for airplanes and helicopters, mercenaries, miscellaneous goods, food products and coin to arrive at Biafra. It also collaborated with international humanitarian organizations in helping the martyred people of Biafra. [ABSTRACT FROM AUTHOR]

The introduction of the article puts the theme of body and word in the habeas of the seminar Human Corporiety in Saint Thomas, as the result of the research accomplished by the SITA group (Sociedad internacional Tomás de Aquino) of Bogotá. It presents the methodology: to follow the texts of Saint Thomas and their applicability to daily life. In the next sections signs and their kinds are analyzed in relation with the human body (I); the word as sign or as body of thought, as complex, manifold, historic and refered to reality (II); the uses of the word: to express, to inform, to state (III), and as a way of conclusion, a proposal of its application in pedagogy. [ABSTRACT FROM AUTHOR]