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English to Portuguese: An Urban Settlement of Early Historic Period General field: Other Detailed field: Archaeology
Source text - English The availability of more than thousand inscribed potsherds in different stratigraphical contexts, more than hundred cave inscriptions and four memorial stones, besides considerable number of inscribed seals, rings and coins in different parts of Tamil Nadu clearly suggests the long survival of this script. Of the twenty-seven AMS ( Accelerator Mass Spectrometry) dates, five dates fall in 5th century BCE. Hence, the availability of one date in 6th century BCE has to be studied along with the remaining AMS dates.
Translation - Portuguese Os mais de mil fragmentos de cerâmica com inscrições, localizados em diferentes contextos estratigráficos, as mais de cem inscrições em cavernas e as quatro pedras memoriais, além de um número considerável de selos, anéis e moedas em diferentes partes de Tamil Nadu, sugere, claramente, a longa sobrevivência desta escrita. Das vinte e sete datas da EMA (Espectrometria de Massas com Acelerador), cinco datas coincidem com o século V a.C. Portanto, a hipótese de uma data no século VI a.C. deve ser estudada, juntamente com as datas restantes da EMA.
English to Portuguese: The problem of deification General field: Social Sciences Detailed field: Philosophy
Source text - English As posições de Gregório Palamas levantam vários problemas e antinomias que foram destacadas nesta exposição. Parece-nos extremamente difícil evitar a qualificação da distinção em Deus e entre as energias em Deus de nominalismo ou, na melhor das hipóteses, de meramente epistemológica. Se todos os nomes divinos ou o que possa ser dito de Deus, segundo uma via apofática, corresponde não ao que faz com que Deus seja o que é, i.e., a sua essência, mas à dua face visível, à sua manifestação, a sua economia, o que é que obriga a que a própria distinção entre ousia e energeia seja relativa ao próprio ser de Deus? Não são as distinções uma ilusão?
Translation - Portuguese Gregory Palamas’ positions raise several problems and antinomies that were emphasized through this exposition. It seems to us extremely difficult to avoid qualifying as nominalism or, at best, merely epistemological, the distinctions in God and between God’s energies themselves. If all divine names or what can be said of God, according to an apophatic way, corresponds not to what makes God be what He is, i.e., His essence, but to His visible face, to His manifestation, His economy, what makes it that the very distinction between ousia and energeia is relative to God’s own being? Aren’t the distinctions in God an illusion?
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Years of experience: 11. Registered at ProZ.com: Mar 2019.
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