This volume presents over 1070 coins (ca. 310 BC–AD 641) and 1320 examples of Late Roman and Early Islamic pottery. Kom al-Ahmer and Kom Wasit emerge as centers of an exchange network involving large-scale trade of raw materials to and from the central and eastern Mediterranean.
This volume presents over 1070 coins (ca. 310 BC–AD 641) and 1320 examples of Late Roman and Early Islamic pottery. Kom al-Ahmer and Kom Wasit emerge as centers of an exchange network involving large-scale trade of raw materials to and from the central and eastern Mediterranean.
Heated debates over such issues as abortion, contraception, ordination, and Church hierarchy suggest that feminist and natural law ethics are diametrically opposed. Cristina L.H. Traina now reexamines both Roman Catholic natural law tradition and Anglo-American feminist ethics and reconciles the two positions by showing how some of their aims and assumptions complement one another. After carefully scrutinizing Aquinas’s moral theology, she analyzes trends in both contemporary feminist ethics, theological as well as secular, and twentieth-century Roman Catholic moral theology. Although feminist ethics reject many of the methods and conclusions of the scholastic and revisionist natural law schools, Traina shows that a truly Thomistic natural law ethic nonetheless provides a much-needed holistic foundation for contemporary feminist ethics. On the other hand, she offers new perspectives on the writings of Josef Fuchs, Richard McCormick, and Gustavo Gutierrez, arguing that their failure to catch the full spirit of Thomas’s moral vision is due to inadequate attention to feminist critical methods. This highly original book proposes an innovative union of two supposedly antagonistic schools of thought, a new feminist natural law that would yield more comprehensive moral analysis than either existing tradition alone. This is a provocative book not only for students of moral theology but also for feminists who may object to the very notion of natural law ethics, suggesting how each might find insight in an unlikely place.
This second book sees Camille alongside two other prominent women, the sculptress Jeanne Bardey that was the last student and lover of Rodin and Dr. Madeleine Pelletier... Camille and Madeleine... two women who can not seem more different because the first had of love relationships that have marked his personal and artistic life, and the second by what she said and from what I have reconstructed the his biographers did not have love stories important and has dedicated his life to fighting for the rights of women and the medical career... and yet it seems to me that one thing in common Camille and Madeleine were angry: a bad relationship with their mothers, one of those conflicting reports that lead a woman to create an identity completely different from that of her mother just from the point of view of both sentimental is working, not the normal rebellion of the adolescent girls in relation to their mother...
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