Journal articles: 'A sense of grandeur'

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Schotté, Manuel. "L’économie de la grandeur." Sensibilités N° 1, no. 1 (November 25, 2016): 26–37. http://dx.doi.org/10.3917/sensi.001.0026.

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Harp, Jerry. "Father Ong as Cultural Critic." Christianity & Literature 67, no. 2 (February 18, 2018): 348–60. http://dx.doi.org/10.1177/0148333117744359.

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Walter J. Ong is well known for his in-depth work in studies of orality and literacy. This article proposes reading Ong in more expansive terms, as a cultural critic with a wide range of knowledge and a deep sense that all things are connected. This conviction of all things’ interrelationship, combined with the sense that, in the words of Gerard Manley Hopkins, all the “world is charged with the grandeur of God,” yielded in Ong insights into a broad array of subjects. Many of these insights grow out of, but are not limited to, his orality–literacy studies.

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Mohr, Thomas. "“The Statute of Westminster, 1931: An Irish Perspective”." Law and History Review 31, no. 4 (October 24, 2013): 749–91. http://dx.doi.org/10.1017/s073824801300045x.

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The enactment of the Statute of Westminster in 1931 represents one of the most significant events in the history of the British Empire. The very name of this historic piece of legislation, with its medieval antecedents, epitomizes a sense of enduring grandeur and dignity. The Statute of Westminster recognized significant advances in the evolution of the self-governing Dominions into fully sovereign states. The term “Dominion” was initially adopted in relation to Canada, but was extended in 1907 to refer to all self-governing colonies of white settlement that had been evolving in the direction of greater autonomy since the middle of the nineteenth century. By the early 1930s, the Dominions included Canada, Australia, New Zealand, South Africa, Newfoundland, and the Irish Free State.

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León, Pablo Sánchez. "Science, Customs, and the Modern Subject." Contributions to the History of Concepts 12, no. 1 (June 1, 2017): 98–120. http://dx.doi.org/10.3167/choc.2017.120107.

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Eighteenth-century Spain was haunted by a sense of decadence. Consequently, intellectual innovation developed in its attempt to recover its lost grandeur while keeping its Catholic culture. In such a context, politicaleconomic reflection focused in a remarkable way on a scientific approach to social habits. Reception of foreign developments was adapted to a framework that fostered the enhancement of individualism but not of individual self-determination. The first part of the article shows that the approach to customs initially elaborated on the concept of emulation as a moral sentiment for overcoming collective passions that precluded cooperation. The second part shifts the focus to a discussion of education as an antidote against traditional prejudices but also as a bulwark to both modern moral hazards derived from commercial society and republicanism.

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Gregory, Heather. "The Return of the Native: Filippo Strozzi and Medicean Politics." Renaissance Quarterly 38, no. 1 (1985): 1–21. http://dx.doi.org/10.2307/2861329.

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The fortunes and misfortunes of the Strozzi lineage in the fifteenth and early sixteenth centuries have recently received considerable attention from historians. This has in general been focused on two men, Filippo di Matteo Strozzi (1428-1491) and his son, Filippo di Filippo (1489-1538). The career of Filippo il vecchio as man of business and Renaissance builder has been examined in considerable detail by Richard Goldthwaite, who has characterized him as independent, determined and ambitious, and as possessing a sense of grandeur “which went beyond the bounds to which most Florentine patricians confined themselves.” He considered that Filippo's absence from the “innumerable” offices with which most men of his status in Florence occupied themselves, should perhaps be attributed to the “lordly indifference of the returned exile,” and to the realism of a pragmatist not deluded by the republican facade maintained by the Medicean regime.

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Kristensen, Troels Myrup, Vinnie Nørskov, and Gönül Bozoğlu. "The phantom Mausoleum: Contemporary local heritages of a wonder of the ancient world in Bodrum, Turkey." Journal of Social Archaeology 21, no. 1 (February 2021): 97–120. http://dx.doi.org/10.1177/1469605321990454.

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The Mausoleum of Halikarnassos (modern Bodrum, Turkey) is one of the wonders of the ancient world, although little remains above ground to give visitors a sense of its original grandeur. While previous scholarship has studied the Mausoleum’s place within the canon of classical Greek art, this paper identifies specifically local perceptions of the monument through interviews with residents of Bodrum, exploring how different images, values and futures are projected onto the archaeological site, in conversation with both national and local discourses of the past. The responses of local inhabitants, living in an Aegean town dramatically transformed by mass tourism, urbanisation and migration, encompass being underwhelmed, pragmatically interested in the monument’s economic potential, or proud of its status, fuelled by the local discourses of “Blue Anatolianism” and “Karianism”. We argue that these influential discourses allow different heritage actors to turn the Mausoleum into a specific kind of locally rooted “heritage capital” and to negotiate a distinctive identity for the monument’s otherwise ambiguous position within the landscape of Turkish national heritage.

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Al-Jarf, Reima. "Linguistic-cultural Characteristics of Hotels Names in Saudi Arabia: The Case of Makkah, Madinah and Riyadh." International Journal of Linguistics, Literature and Translation 3, no. 8 (August 31, 2021): 160–70. http://dx.doi.org/10.32996/ijllt.2021.4.8.23.

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The current study aimed to analyze and compare hotel names (HNs) in Makkah, Madinah and Riyadh to find out if they differ in their linguistic and cultural features. Results of the data analysis showed that linguistically, most HNs in the three cities consist of two-word compounds. Culturally, HNs in Makkah and Madinah are loaded with meaning and reflect the country's rich past and present Islamic cultures and heritage. Most HNs in the two holy cities contain words and phrases from the Quran (Elaf, AlFurqan); notable events in Islamic history (Al-Hijra, Al-Fath); ancient Islamic place names (AlSakifa, Ohod); use of other names of Makkah and Madinah (Bakka, Umm AlQura, Taiba); and words with spiritual connotations (Alhuda, AlEman, AlEhsan). Islamic and spiritual words are even combined with names of international hotels as in Dar Al-Eman/Dar AlTaqwa/Dar AlHijra Intercontinental. The word 'Dar' which means 'house' is added to HNs to make hotel residents feel at home in the company of other Muslim visitors. In Riyadh, HNs mostly consist of single- and two-word compounds, but none of them has an Islamic or religious denotative or connotative meaning. Rather, they reflect the local mundane Saudi culture. They utilize typical Saudi eponyms (AlMutlaq, AlGhanem); toponyms (AlYamamah, AlJanaderia). Diyafa (hospitality) and Raha (Rest) impart a sense of generosity and comfort; and AlMokhmalia, Amjad, Asala, Qasr and Royal give a sense of grandeur and prestige. Global culture is reflected in retaining the names of international hotel chains such as “Hilton, Marriott, Sheraton”; or combining a local designation with the English and French descriptors such as "Plaza, Palace Tower, Royale, Crowne, Coral” as in (AlFanar Palace, AlFahd Crown; Coral AlHamra. Results of the analysis are reported in detail.

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Purba, Malem Ateta Br, Muhammad Fitri Rahmadana, and Fitrawaty Fitrawaty. "Analysis of Determinants of Development Imports in Indonesia." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 2 (April 28, 2021): 2031–42. http://dx.doi.org/10.33258/birci.v4i2.1891.

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Indonesia is known as a developing country which industrial production has not been sustainable to the local demand. This is reflected in Indonesia's dependence on other countries in terms of consumer goods, raw and auxiliary materials as well as capital goods. Indonesia carries out import activities because most domestic products have not been able to compete with foreign products, and there is a sense of grandeur for the people when they are able to buy goods from abroad. The purpose of this study is to analyze the effect of gross domestic product (GDP), foreign exchange reserves, exchange rates and inflation on imports in Indonesia in 2000 - 2019. The method of analysis in this study uses the Error Correction Model (ECM). The estimation results show that in the short term, the variable gross domestic product (GDP), foreign exchange reserves and inflation have a positive and significant effect on imports in Indonesia, while in the long run, all variables have a significant and significant effect on imports in Indonesia. In this case, the support of the government and producers by providing good quality production will greatly assist in the development of the domestic industry, so that the Indonesian people turn to domestic products again.

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9

Heath, Malcolm. "Greek Literature." Greece and Rome 66, no. 2 (September 19, 2019): 280–85. http://dx.doi.org/10.1017/s0017383519000081.

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Belatedness is past its use-by date. As Susan Stephens observes at the beginning of The Poets of Alexandria, ‘all literature has some predecessor’ (1). Therefore coming after fails to define a difference. The difference on which Stephens focuses instead is the city of Alexandria: ‘the unique social and political demands of this new place’, and the creation of a literary culture that responded to those demands. This, then, is explicitly not a book about Hellenistic poetry (though the wider horizon is not ignored), but about four Alexandrian poets whose work is sufficiently non-fragmentary to be treated ‘with aesthetic coherence’ (18): Posidippus, Theocritus, Callimachus, and Apollonius. There is also an excellent and informative chapter on reception. Given these poets' diverse origins it is surprising how strong a sense of the poetry's rootedness in a specific time and place Stephens is able to give. Commendably, she approaches ‘areas of overlap’, not as ‘aesthetic differences, even literary quarrels’, but as ‘the by-product of an environment of intense experiment as these poets attempt to integrate a novel kingship into the experiences and value systems that they individually and as part of an immigrant collective strove to articulate’ (22). I'm on record as not being a great admirer of Apollonius as a narrator (though I concede that he is a very fine verbal craftsman). My lack of enthusiasm was reinforced (I assume contrary to her intention) by Stephens' discussion of the Argonautica. Consider, for example, this perfectly accurate statement: ‘Pindar's poem [Py. 4] stacks successive time-frames. Apollonius unfolds these layers so that events now occur chronologically’ (123). When the Odyssey is repackaged for children, the structure is usually unfolded so that events occur chronologically: that is not an aesthetic improvement. Stephens says that Longinus ‘grudgingly concedes the technical perfection of the Alexandrians’ (144); ‘condescendingly’ would be a better word, since Longinus ranks perfection as a second-rate excellence. More importantly, Longinian sublimity does not depend on ‘natural grandeur’, but on the greatness of an author's nature. Sublimity can be found in breathtakingly brilliant insights into a lover's experiences (Subl. 10.2–3), or in a figure (16.1–4), or in a subtle rhythmical effect (39.4): a pedestrian description of natural grandeur will not do the job. When I reviewed Stephens' edition of Callimachus' Hymns (G&R 63 [2016], 119), I expressed myself with unaccustomed enthusiasm. Her new book, written in concise but lucid prose, is a worthy successor.

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Haselberger, Lothar, and Samuel Holzman. "Visualizing asperitas: Vitruvius (3.3.9) and the ‘asperity’ of Hermogenes’ pseudodipteral temple." Journal of Roman Archaeology 28 (2015): 371–91. http://dx.doi.org/10.1017/s1047759415002536.

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Asperitas, a key term of Hellenistic-Roman art criticism for the assessment of columnar architecture, is anchored in two passages in Vitruvius, which both point to ‘asperity’ as the decisive criterion for achieving an unparalleled, truly eye-catching visual effect. In the best known of the two passages (3.3.8–9), praise is piled on Hermogenes for having systematically established this effect in the design of temples. In fact, he is credited with the invention of the theory (ratio) of pseudodipteral temple colonnades. And this column arrangement, with ambulatories of greatly increased (double) depth around the cella, is supposed to have been invented to provide dignified grandeur (auctoritatem) in its appearance propter asperitatem intercolumniorum: 3.3.9. This visual effect came with the practical advantage that those deep pseudodipteral colonnades also provided rain-protected space for crowds to circumambulate around the temple’s cella (in aede circa cellam). Vitruvius’ other reference to asperitas, in a visual sense, appears in the context of wall-painting (7.5.5), where a certain Apaturios of Alabanda is reported to have created a deceptively dazzling effect propter asperitatem in his rendering of colonnades and temples, so much so that the visual effect of the painting outshone its deficiencies in logic (which, when pinpointed by the mathematician Likynos, the artist hastened to correct: 7.5.6–7). Here we will analyze a reconstructed 3D computer model of Hermogenes’ well-documented pseudodipteral temple at Magnesia in order to tease out the visual effect and on-site experience of that asperitas which is described by Vitruvius in such tantalizing terms.

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Aziz, Jamaluddin. "“Say Cheese”: Family Photos, Modern Malay Masculinity and Family Narrative in Some Malaysian Films." Jurnal Komunikasi: Malaysian Journal of Communication 36, no. 4 (December 11, 2020): 282–93. http://dx.doi.org/10.17576/jkmjc-2020-3604-17.

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Family photographs are often used as a prop in a set-up of a family home in a film. Employing visual culture approach, I would argue that through the use of family portraits both in figurative and artefactual forms, the narrative about family is often unravelled, challenged and subsequently validated. A close textual analysis of three P. Ramlee’s films that mark the dawn of modernism in the immediate post-independence Malaya and the formation of Malaysia in 1963 as a case study, this paper asks the following questions: What types of narratives are created through the display of family portraits? How do these family portraits reflect the changing conceptions of the institution of the family especially pertaining to modern Malay masculinity? And, how do family photographs inform family narratives? The analysis finds that, on one hand, family portraits are used to narrate the exteriorization of masculinity in trouble by revealing its castration anxiety. On the other, they also point to “the hero journey archetype” that apotheosizes masculine dominance as proven by the films’ happy ending. The implication of this study lies in the way family photographs in films can be understood not merely as props, but in visual culture sense, as locating the source of the conflict of modern Malay masculinity in the family itself. Although family portraits in these films are meant to be innocuous to Malay masculinity in crisis, it is ideologically a folie de grandeur about the family and what it means for the nation in transition. Keywords: Family narratives, family photographs, malaysian films, visual culture, masculinity.

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Corpas, Danielle. "FORJA ÉPICA E SENTIDO TRÁGICO DE GRANDE SERTÃO: VEREDAS." Revista Épicas 8, no. 2020 (December 30, 2020): 21–32. http://dx.doi.org/10.47044/2527-080x.2020v8.2132.

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This article seeks to demonstrate that the epic tonality of Grande sertão: veredas points to a tragic sense in the representation of Brazilian matter, since Guimarães Rosa's composition signals the eternal return of systemic violence, the non-overcoming of problems of social experience.

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Stepanyan, K. "DOSTOEVSKY AS BALZAC’S TRANSLATOR THE BEGINNING OF ‘REALISM IN THE HIGHEST SENSE’." Voprosy literatury, no. 3 (October 1, 2018): 317–45. http://dx.doi.org/10.31425/0042-8795-2018-3-317-345.

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The article treats the translation of Balzac’s Eugеnie Grandet Dostoevsky did and published in 1844 in the St. Petersburg magazine Repertuar i Panteon. With this first publication, the Russian writer embarked on his literary career. This translation might be to a significant extent considered Dostoevsky’s original work since he largely reinterpreted Balzac’s creative method, his main characters, and his literary anthropology. Dostoevsky strove to emphasize human greatness which stems, among other things, from humans’ existence between the unthinkably far-flung poles of good and evil and from humans’ free choice between them. Balzac’s characters struggle against the evil that dominates society (or submit to that evil), while Dostoevsky’s characters struggle primarily against the evil within. In Dostoevsky’s translation, Balzac’s novel is transformed from Eugеnie Grandet’s tragedy into a story of the salvation of her soul. In contrast with Balzac’s social and psychological realism, Dostoevsky in his translation begins to develop the feel for ‘realism in the highest sense’, his future creative method.

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Chambon, Simone. "Grandeur-nature." Cahiers Charles V 7, no. 1 (1985): 105–22. http://dx.doi.org/10.3406/cchav.1985.967.

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Surridge, Chris. "Intimate grandeur." Nature Plants 6, no. 1 (January 2020): 3. http://dx.doi.org/10.1038/s41477-019-0583-9.

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Adcox, James Tadd. "Difficult Grandeur." American Book Review 34, no. 1 (2012): 19–20. http://dx.doi.org/10.1353/abr.2012.0187.

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Eskridge, Larry. "“One Way”: Billy Graham, the Jesus Generation, and the Idea of an Evangelical Youth Culture." Church History 67, no. 1 (March 1998): 83–106. http://dx.doi.org/10.2307/3170772.

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On New Year's Day 1971 Pasadena, California, basked in its standard smog-tinged sunshine as well over a million people lined the route for the annual Tournament of Roses Parade. That year's grand marshal was America's “Protestant Pope,” evangelist Billy Graham. Consistently voted among America's most admired men and a highly visible spiritual counselor and friend of Richard Nixon, Graham may well have been at the zenith of his national influence. But, as he entered into the gala festivities surrounding the Tournament of Roses, Graham claimed that he was of two minds. Despite the “fanfare, the flag-waving,” Graham wrote later that year, “I have seldom had such mixed emotions as I had that day in Pasadena.” For he claimed he knew “that decadence had settled in. As I savored the grandeur of this great nation I also sensed its sickness.” As the elements of the parade headed down the boulevard, Graham and his wife Ruth waved to the smiling crowds while he, as he said, “watch[ed] the horizon for a cloud of impending revival to restore [America's] spiritual greatness.”

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18

Edwards, Sarah. "Sensorial Interior: Museum Diorama as Phenomenal Space." Interiority 1, no. 2 (July 30, 2018): 173–84. http://dx.doi.org/10.7454/in.v1i2.29.

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Museum dioramas are widely recognised as historic visual tropes used to frame the grandeur of the outside world within an interior viewing space. With the development of digital technologies, data projection and soundscape have increasingly replaced diorama production as a means to transform these once static-animal-posed-in-painted- habitat with immersive interiors that engage the visual and aural senses alike. Andre Breton proposes that two modes of consciousness exist: an exterior world of facts and an interior world of emotions. These interiors and exteriors produce an interface and exchange. An invitation to respond to the interior of RMIT University’s First Site gallery provided an opportunity to experiment with the three traditional dioramic elements used to bring the exterior world into an interior employing taxidermy, model making and set painting. By engaging digital technologies in response to these three elements, I developed a sensorial interior, where the exterior world of facts was set into dialogue with the interior world of emotion. A physical encounter that expanded on ‘interior’ as an experiential, relational, phenomenal and emotive space.

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Picard, M. Dane. "Living by Grandeur." Journal of Geological Education 43, no. 4 (September 1995): 414–19. http://dx.doi.org/10.5408/0022-1368-43.4.414.

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Cramer, Christopher S. "‘NuMex Grandeur’ Onion." HortScience 49, no. 3 (March 2014): 350–53. http://dx.doi.org/10.21273/hortsci.49.3.350.

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Christison, Kathleen. "Delusions of Grandeur." Journal of Palestine Studies 24, no. 2 (January 1, 1995): 89–90. http://dx.doi.org/10.2307/2537742.

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Schérer, René. "Grandeur de Bensaïd." Lignes 32, no. 2 (2010): 155. http://dx.doi.org/10.3917/lignes.032.0155.

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Van Damme, Stéphane. "La grandeur d'Édimbourg." Revue d’histoire moderne et contemporaine 55-2, no. 2 (2008): 152. http://dx.doi.org/10.3917/rhmc.552.0152.

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Thaxton, Terry Ann. "Delusions of Grandeur." Missouri Review 36, no. 1 (2013): 24–40. http://dx.doi.org/10.1353/mis.2013.0009.

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Tooze, Adam. "“Cruelly Absent Grandeur”?" Geschichte und Gesellschaft 44, no. 3 (September 5, 2018): 466–90. http://dx.doi.org/10.13109/gege.2018.44.3.466.

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Lyman, Princeton N. "Exclusions of Grandeur." Foreign Policy, no. 137 (July 2003): 109. http://dx.doi.org/10.2307/3183708.

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Freitag, Michel. "Grandeur de l'Institution." Revue du MAUSS 33, no. 1 (2009): 327. http://dx.doi.org/10.3917/rdm.033.0327.

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Rollin, Henry R. "Delusions of grandeur." Psychiatric Bulletin 20, no. 4 (April 1996): 240. http://dx.doi.org/10.1192/pb.20.4.240.

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Burke, James. "Folies de Grandeur." Scientific American 275, no. 1 (July 1996): 106–7. http://dx.doi.org/10.1038/scientificamerican0796-106.

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Kalotay, Daphne. "All Life's Grandeur." Prairie Schooner 78, no. 2 (2004): 128–40. http://dx.doi.org/10.1353/psg.2004.0083.

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ARION, Alexandru-Corneliu. "A FASCINATING SYNTHESIS OF SCIENCE, THEOLOGY, AND SPIRITUALITY: ST. GREGORY PALAMAS." Icoana Credintei 7, no. 14 (June 6, 2021): 76–91. http://dx.doi.org/10.26520/icoana.2021.14.7.76-91.

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As a prominent Church father, mystical theologian and incisive polemicist, St. Gregory Palamas has realized a «Summa Theologica» of his epoch, but one that has surpassed not only the thinking of contemporaries, but remained, to this day, a synthesis of philosophical and theological knowledge, at least for the Eastern Christianity. He pointed out with clarity the independence of theology from philosophy or from any other field of research. One of the most important instruments with a view to knowing God is prayer and Palamas began to write under the pressure of defending the hesychastic method of prayer. He proves that true communion with God was possible through sanctification and that God's vision through prayer was a sign of this spiritual communion. In Palamas' very coherent theological thinking, Christology corresponds to his anthropology, and both to his mysticism. St. Gregory strongly depreciated the value of intellectual effort, maintaining the primacy of direct illumination over scientific reasoning. Thus, prayer and asceticism engender love, which leads to illumination by God and participation in the divine life. He tries to make sense of mystical experience in the scientific and philosophical language of his day. Paradoxically, almost every attempt arrives at establishing that the spiritual cannot be grasped by man's natural intellectual capacity, nor expressed in philosophical language. But the spiritual man can be the partaker of this experience through the experience of grace, as divine uncreated energy, the true "face" of God accessible to human contemplation. The Archbishop of Thessaloniki, who realized a synthesis of Science, Theology, and Spirituality outlines the relation between them as follows: Science explores the world and leads to technological inventions; Theology interprets reality within the Christian framework, evidencing the glory of God as reflected throughout his creation; and Spirituality is the privileged path toward personal transformation. The debate about Palamism is likely to continue for some time. His version of theosis (deification) was enshrined in Orthodox teaching as a result of his canonization, but among the intellectuals for whom it was intended it remained controversial, despite its grandeur.

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Cañizares Esguerra, Jorge. "Spanish America in Eighteenth-Century European Travel Compilations: a New "Art of Reading" and the Transition To Modernity." Journal of Early Modern History 2, no. 4 (1998): 329–49. http://dx.doi.org/10.1163/157006598x00018.

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AbstractBy the mid-eighteenth century sixteenth-century Spanish American testimonies on the New World suddely lost credibility with European audiences. This study seeks to explain this curious episode and traces it to new developments in ways to create and validate knowledge in early modern Europe. The genre of travel accounts proved instrumental in undermining the authority of Spanish accounts. Editors of travel compilations developed a "new art of reading" that privileged "internal" over "external" criticism. If in the past editors apportioned credit according to the number, character, and social standing of witnesses and favored knowledge gathered personally through the senses, by the mid-eighteenth century editors read accounts in the light of contemporary social theories : those accounts that proved inconsistent with the theories of political economy were dismissed. The reliability of sixteenth century Spanish eyewitnesses on the grandeur of the Aztec and Inca civilizations was called into question because these witnesses were deemed incapable of regulating their perceptions through reason (good taste). Since the new art of reading deployed by editors of travel compilations emerged out of a close dialogue between Europe and its colonies, this study shows the deep colonial roots of European modernity.

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Mount, Ferdinand, and Isabelle Hausser. "Marx : grandeur et illusion." Commentaire Numéro157, no. 1 (2017): 189. http://dx.doi.org/10.3917/comm.157.0189.

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Gérardin, Lucien. "Grandeur et servitudes hospitalières." Médium 26, no. 1 (2011): 25. http://dx.doi.org/10.3917/mediu.026.0025.

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Arpin, Isabelle. "Une expérience grandeur nature." Communications 94, no. 1 (2014): 109. http://dx.doi.org/10.3917/commu.094.0109.

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Lelong, Benoît. "La grandeur de Richardson." Terrains & travaux 18, no. 1 (2011): 19. http://dx.doi.org/10.3917/tt.018.0019.

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Maldamé, Jean-Michel. "Grandeur de l'homme précaire." Nouvelle revue théologique 135, no. 4 (2013): 569. http://dx.doi.org/10.3917/nrt.354.0569.

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Mazo, Jeffrey. "The Grandeur That Was." Survival 60, no. 1 (January 2, 2018): 169–78. http://dx.doi.org/10.1080/00396338.2018.1427373.

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Pafford, Bennett. "So Nigh Is Grandeur." Southern Medical Journal 106, no. 1 (January 2013): 4–6. http://dx.doi.org/10.1097/smj.0b013e31827c4c98.

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Meiner, Carsten. "The Ghost of Grandeur." Home Cultures 14, no. 1 (January 2, 2017): 7–24. http://dx.doi.org/10.1080/17406315.2017.1319531.

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Hoekstra, Olga. "Oude grandeur, nieuwe bewoners." Advocatenblad 98, no. 5 (May 2018): 42–46. http://dx.doi.org/10.5553/ab/0165-13312018098005016.

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Barad, Karen, and Frédéric Neyrat. "La grandeur de l’infinitésimal." Multitudes 65, no. 4 (2016): 64. http://dx.doi.org/10.3917/mult.065.0064.

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Salomon, Jean-Jacques. "Grandeur et décadence technologiques." Le Débat 46, no. 4 (1987): 52. http://dx.doi.org/10.3917/deba.046.0052.

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Noone, M. "The grandeur of Seville." Early Music 36, no. 1 (February 1, 2008): 114–16. http://dx.doi.org/10.1093/em/cam130.

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Masmanian, Simeon N. L. "The grandeur of physics." Physics Bulletin 37, no. 12 (December 1986): 478. http://dx.doi.org/10.1088/0031-9112/37/12/001.

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Hammond, Andrew. "Echoes of lost grandeur." Index on Censorship 28, no. 2 (March 1999): 54–57. http://dx.doi.org/10.1080/03064229908536543.

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Cooper, Frederick. "Grandeur, décadence... et nouvelle grandeur des études coloniales depuis les années 1950." Politix 17, no. 66 (2004): 17–48. http://dx.doi.org/10.3406/polix.2004.1015.

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Kyrpyta, Tamara. "THE UNCANNY IN «CARMILLA» BY J. S. LE FANU IN THE CONTEXT OF NIETZSCHEAN AND PSYCHOANALYTIC PERCEPTION." English and American Studies 1, no. 17 (December 22, 2020): 112–16. http://dx.doi.org/10.15421/382019.

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The article deals with the category of uncanny as an integral part of Gothic literature in the aspect of philosophical and aesthetic views. It traces the connection between the notions of «horrible», «ugly» and «sublime», as well as the artistic embodiment of this connection in the novella about the vampires «Carmilla» by J. S. Le Fanu. Sigmund Freud’s article «The Uncanny» gave literary critics one of the key concepts that are used in the analysis of Gothic literature and literature of horror. The Uncanny, according to Freud is something strange, which disguises itself as a familiar one, it is something that should be hidden, but suddenly showed itself. In Gothic, this is usually embodied in anthropomorphic objects that resemble humans (or other living creatures), but are not in truth: dolls, mechanical toys, art images, etc. That is, the things acquire properties unusual and uncharacteristic for them. At the heart of the horror literature as a successor to a Gothic novel lays the idea of the wrongness and disharmony. In this context, Freud’s «uncanny» echoes the Kantian notion of «sublime», as well as, to a certain extent, the paradox of the ugly put forward by N. Goodman. Kant’s «sublime» is aesthetically close to Freud’s «uncanny». This is something recognisable and at the same time immense, which gives a sense of grandeur and even holiness, and hence, causes surprise, connected with awe and fear. The ideal content of the sublime is far greater than its real embodiment. Following F. Nietzsche, who advocated aesthetic relativism and considered the irrationalDionysian impulse to be no less important than the rational Apollonian one, the postmodernists rejected the aesthetic distinction between Good and Evil and, consequently, the contrast between the Beautiful and the Ugly. Thus, N. Goodman, in his paradox of the ugly, says that under certain circumstances ugly objects can be perceived as attractive ones, and the beautiful arouses disgust. And J. Kristeva believes that it is through disgust caused by the ugly that catharsis occurs as purification from existential fear. We traced the features of the artistic embodiment of horror, disgust and uncanny in «Carmilla» by J. S. Le Fanu.

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Grauch, V. J. S., and C. A. Ruleman. "Identifying Buried Segments of Active Faults in the Northern Rio Grande Rift Using Aeromagnetic, LiDAR, and Gravity Data, South-Central Colorado, USA." International Journal of Geophysics 2013 (2013): 1–26. http://dx.doi.org/10.1155/2013/804216.

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Combined interpretation of aeromagnetic and LiDAR data builds on the strength of the aeromagnetic method to locate normal faults with significant offset under cover and the strength of LiDAR interpretation to identify the age and sense of motion of faults. Each data set helps resolve ambiguities in interpreting the other. In addition, gravity data can be used to infer the sense of motion for totally buried faults inferred solely from aeromagnetic data. Combined interpretation to identify active faults at the northern end of the San Luis Basin of the northern Rio Grande rift has confirmed general aspects of previous geologic mapping but has also provided significant improvements. The interpretation revises and extends mapped fault traces, confirms tectonic versus fluvial origins of steep stream banks, and gains additional information on the nature of active and potentially active partially and totally buried faults. Detailed morphology of surfaces mapped from the LiDAR data helps constrain ages of the faults that displace the deposits. The aeromagnetic data provide additional information about their extents in between discontinuous scarps and suggest that several totally buried, potentially active faults are present on both sides of the valley.

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Fowles, Severin M. "The Enshrined Pueblo: Villagescape and Cosmos in the Northern Rio Grande." American Antiquity 74, no. 3 (July 2009): 448–66. http://dx.doi.org/10.1017/s0002731600048708.

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This paper investigates the material construction of Pueblo cosmology in the northern Rio Grande during and following the emergence of large aggregated villages at the end of the thirteenth century A.D. My central claim is that villages and the landscapes that surrounded them were mutually constitutive and need to be viewed holistically as components of integrated villagescapes that linked the dwellings of the living to the dwellings of ancestral spirits, and the social order of the village to the spatial order of the cosmos. "Village aggregation," in this sense, emerges as a misnomer given the radical geographic extension of ritual practice and constructed space that went hand-in-hand with residential agglomeration. I begin by synthesizing ethnographic evidence of Tewa and Northern Tiwa sacred geographies, paying close attention to the distribution and interpretation of archaeologically visible shrine features. I then use this ethnographic understanding as a basis for interpreting the archaeological evidence of the extensive complex of shrine features surrounding T'aitöna (Pot Creek Pueblo), one of the northern Rio Grande's earliest large villages.

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Journal articles on the topic 'A sense of grandeur'

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