無敵の無知論証は批判的思考が停止した日本人の議論が苦手な原因〜レポートテーマ具体例〜

http://lelang.sites-hosting.com/naklang/invincible.html


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Homiletic and pastoral review

Living priestly obedience in a post-McCarrick Church is certainly not easy. Neither is learning obedience as seminarians in a polarized climate of distrust. Yet, such a situation is perhaps an important opportunity for a deepened understanding of priestly obedience. This study has demonstrated that priestly obedience in every era should be more than simply not breaking rules, not teaching heresy, and not turning down a priestly assignment from one's bishop. Priestly obedience is above all something positive: an orientation of one's entire self toward the Father, a robust participation in the interior freedom of Christ, an active building up of priestly fraternity. Obedience is an act of faith in Almighty God. As we contemplate leadership figures in the Church, we might question: "Why is this guy in charge?" or "Why is he so incompetent?" or "How will the Church ever regain any credibility?" An obedient priest or seminarian facing these questions finds his response in an act of faith. God is the one who chose to work through broken, sinful men. From the first twelve to the shepherds of today, the Church has stayed afloat and effectively evangelized not primarily because of the skills and virtues of men, but because of supernatural grace abundantly provided by God and accepted in obedience.


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Francesco ai Generali dei religiosity

In tale contesto, si deve vedere e forse rivedere anche il modo di esercitare il servizio dell'autorità. Infatti, è necessario vigilare sul pericolo che esso possa degenerare in forme autoritarie, a volte dispotiche, con abusi di coscienza o spirituali che sono terreno propizio anche per abusi sessuali, perché non si rispetta più la persona e i suoi diritti. E inoltre vi è il rischio che l'autorità venga esercitata come privilegio, per chi la detiene o per chi la sostiene, quindi anche come una forma di complicità tra le parti, affinché ognuno faccia quello che vuole, favorendo così paradossalmente una specie di anarchia, che tanto danno comporta per la comunità.

Auspico che il servizio dell'autorità venga esercitato sempre in stile sinodale, rispettando il diritto proprio e le mediazioni che esso prevede, per evitare sia l'autoritarismo, sia i privilegi, sia il "lasciar fare"; favorendo un clima di ascolto, di rispetto per l'altro, di dialogo, di partecipazione e di condivisione. I consacrati, con la loro testimonianza, possono apportare molto alla Chiesa in questo processo di sinodalità che stiamo vivendo. Purché voi siate i primi a viverla: a camminare insieme, ad ascoltarvi, a valorizzare la varietà dei doni, ad essere comunità accoglienti.

In questa prospettiva, rientrano anche i percorsi di valutazione di idoneità e attitudine, perché possa avvenire nel modo migliore un rinnovamento generazionale alla guida degli istituti. Senza improvvisazioni. Infatti, la comprensione dei problemi attuali, spesso inediti e complessi, comporta un'adeguata formazione, altrimenti non si sa bene dove andare e si "naviga a vista". Inoltre, una riorganizzazione o riconfigurazione dell'istituto va fatta sempre nella salvaguardia della comunione, per non ridurre tutto ad accorpamenti di circoscrizioni, che poi possono risultare non facilmente gestibili o motivo di contrasti. Al riguardo, è importante che i superiori stiano attenti a evitare che qualche persona non sia ben occupata, perché questo, oltre a danneggiare i soggetti, genera tensioni nella comunità.


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San Gregorio Magno citato da Alfonso de Liguori apparecchio

Dio per nostro bene ci nasconde l'ora della morte, ac- ciocché ci troviamo sempre apparecchiati».


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Living Advent in an age of functional paganism – Catholic World Report

https://www.catholicworldreport.com/2022/11/27/living-advent-in-an-age-of-functional-paganism/


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Maverick Philosopher: Conceiving the Afterlife: Life 2.0 or Beatific Vision?

https://maverickphilosopher.typepad.com/maverick_philosopher/2019/03/conceiving-the-afterlife-life-20-or-beatific-vision.html


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Edward Feser: Augustine on divine punishment of the good alongside the wicked

http://edwardfeser.blogspot.com/2022/11/augustine-on-divine-punishment-of-good.html


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Wife in Japanese 2

Eiji Takano（高野 英二）
Lived in Japan (1942–1995)Author has 2K answers and 15.7M answer views4y
Related
What's the difference between 家内 and 妻 in Japanese?
私（わたし）の妻（つま）"watashi no tsuma" Equivalent to "my wife." Most formal and suitable expression in court or TV interview.

うちの奥（おく）さん "uchi no oku-san" Humorous and respectful. Not suitable for public speech.

うちの嫁（よめ）さん "uchi no yomé-san" 嫁（よめ）means "bride." This expression will be heard in honeymoon period of the couple.

うちのカミさん "uchi no kami-san" Ditto.

うちの家内（かない）"uchi no kanai" Standard expression in conversation with friends and coworkers. This is the sample of Japanese humbleness.

うちのかあちゃん "uchi no ka'a-chan" When we have children, husband and his wife call each other お父（とう）ちゃん "o-toh-chan" and お母（かあ）ちゃん "o-ka'a-chan" or "mama" and "papa" respectively because of training their children. うちのかあちゃん is an unpretentious expression for ordinary people.

うちの女房（にょうぼう）"uchi no nyohboh" This might be the opposite word of "my hubby" in English. No respect but friendly.

I'll add their counterpart expressions:

私（わたし）の夫（おっと）"watashi no otto" Equivalent to "my husband." Most formal. This is suitable expression in court or TV interview.

うちの旦那様（だんなさま） "uchi no dan'na-sama" Humorous and respectful. Not suitable for public speech. 旦那 originally means "boss" or "master," but it's just an informal expression of "my husband" here.

うちの旦那 "uchi no dan'na" Standard expression in conversation with friends and coworkers. Informal.

うちの亭主（ていしゅ）"uchi no téishu" equivalent to "my hubby" in English. No respect but friendly.

うちの宿六（やどろく）"uchi no yadoroku" An expression which has a feeling of disdain or ridicule. The origin of the word: A husband who behaves like a guest at an inn because he comes back home and goes to bed six days in a week. 宿 means "inn" and 六 means "six."


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Wife in Japanese

In Japanese, what is the difference between 家内、嫁、妻、奥さん、かみさん and other words meaning wife?


Timothy Powell
Knows Japanese4y
They all mean wife.

奥さん is a polite form and should only ever be used to refer to another's wife and not your own.

妻 is what I would say is the dictionary standard noun for wife. Most neutral and polite way to refer to your own wife, or to yourself being a wife.

家内 and カミさん more old fashion/colloquial.

家内 means literally "inside the house" as in that's where a wife should be, so not a very modern term. Interestingly, 奥 means a place deep inside a house, I.e. the kitchen in a traditional Japanese house.

嫁 can mean wife, or bride. It can be used in the phrase 嫁に行った "went to be a wife", and often describes a situation where the husband and wife live with the husband's parents.
1.1K viewsView upvotes

2
Eiji Takano（高野 英二）
Lived in Japan (1942–1995)Author has 2K answers and 15.7M answer views4y
Related
What's the difference between 家内 and 妻 in Japanese?


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Priestly Obedience in a Post-McCarrick Church, Part I - Homiletic & Pastoral Review

https://www.hprweb.com/2022/10/priestly-obedience-in-a-post-mccarrick-church-part-i/


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The Jesuits: What Went Wrong

I think you might enjoy the article 'The Jesuits: What Went Wrong' from The Catholic Thing.

https://www.thecatholicthing.org/2022/11/10/the-jesuits-what-went-wrong/


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Argentina

Just between 2010 and 2020, in the pope's native Argentina, the share of Catholic identifiers went from 76 percent to 49 percent of the population.)


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The decline of Catholicism in Latin America

https://www.axios.com/2022/04/28/catholic-decline-latin-america-evangelicals


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実態について

 実体（substantia）について  (第2巻第46章を参照）基体

① （名称や外形に対する）正体。本体。実質。内容。「～がつかめない」「～のない理論」

② 〔哲学〕（ousia（ギリシア）・substantia（ラテン）・substance（イギリス））変化する諸性質の根底にある持続的な担い手と考えられるもの。それ自身によって存在するもの。世界ないし事物の実体は古来哲学の重要問題とされ、殊にギリシア哲学・スコラ哲学・デカルト・スピノザにおいて中心的役割を演じた。カントは実体を現象認識のためのカテゴリーに過ぎないと考えたが、現在では、実体ではなく関係を事物の根底に捉える考え方が盛んになっている。（広辞苑、第5版、1998年）

日本において、この哲学用語は使われ始めたのは明治時代、おそらく西周（にしあまね、1829年‐1897年）からであると思われる。飯田隆（いいだ・たかし）氏（「西洋近代音楽の受容との比較からみた近代日本哲学」、2014年、オンライン閲覧）によれば、「日本における哲学用語の成熟は、一般に漠然と思われているように第二次大戦前のことではなく、むしろ戦後の1960年代になってから」である。

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知的実体および分離実体

たとえば、テレビ、ラジオ、スマホに「緊急地震速報」が送られてきて、「直ちに避難してください」というメッセージが現れる。日本語の分かる人の場合はメッセージの意味内容は伝わり、理解され、その人の知性の中に特定の思いが存在し始める。

もし、不手際で韓国語で送られてきたら、こんなものでしょうか：「긴급 지진 속보를 대피하십시오.」。ハングル語の分から

ない人は意味内容は伝わらない、したがって特定な思いは存在し始めない。

存在するのと存在しないのとでは事情は全く異なります。死活問題になりうる。存在しない場合は、「実体のない」ものになり

ます。存在する場合、肝心なメッセージは伝わり、理解され、重要な行動にもつながる「実体的」ものになる。

物質的には音声や文字として耳や目に存在するが「知的」部分は存在しない。物質的部分と精神的部分はつながっているが、存在の観点から別々である。前者はあっても後者を伴わない場合がある。

Thomistic Divine Simplicity and its Analytic Detractors; Can one affirm Divine Aseity and Goodness without Simplicity? - Michelson Honorary Lecturer - The Heythrop Journal - Wiley Online Library

https://onlinelibrary.wiley.com/doi/full/10.1111/heyj.14148


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