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Journal articles on the topic 'Body of glory'
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Kim, Jae Lee. "불안정한 몸 : 한국 군대제도와 춤에 관한 안무적 다큐멘터리 Glory." Journal of Dance Society for Documentation & History 52 (March 31, 2019): 77–94. http://dx.doi.org/10.26861/sddh.2019.52.77.
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Page, Kaylie G. "Raised Imperishable." Lumen et Vita 9, no. 2 (May 18, 2019): 56–66. http://dx.doi.org/10.6017/lv.v9i2.11131.
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Christians live in light of eternity: we anticipate a future glory yet to be unveiled, but we also have some level of participation in that glory in the present. What shape should that anticipation and participation take? In other words, how does the resurrection influence ethical choices in the present? This paper draws on the work of historical and modern theologians to consider what effects the resurrection of the body has on Christian life in the present. It argues that the nature of embodied life in the resurrection affects our view of and our behavior towards our own bodies, the body of the church, and the bodies of other people in the world. While the paper sketches the outlines of an ethic based on the bodily resurrection in each of these areas, its main concern is with the spiritual attitude that informs and results from these ethical choices. As Dietrich Bonhoeffer observes, Christian ethics that focuses on the resurrection tends to fall into one of the two traps of otherworldliness or secularism. However, when attention is given to the spiritual effects of a resurrection-oriented ethic, both of these pitfalls can be avoided. Living in light of the resurrection sharpens our anticipation of heavenly glory, but it also proves our inability to attain that glory by our own power, forcing us to rely ever more on God as the source of our salvation. Thus, although living with reference to the resurrection of the body has positive influence on our ethical choices, the primary impact of such a life is to drive the Christian back to the Gospel.
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Stoker, Wessel. "Presence in Contemporary Religious Art Graham Sutherland and Antony Gormley." Perichoresis 18, no. 3 (July 1, 2020): 77–89. http://dx.doi.org/10.2478/perc-2020-0018.
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AbstractThis article analyses the topic of presence in modern and contemporary religious art by means of the work of two artists. Graham Sutherland’s Christ in Glory (1951-1962) will be compared to the Buddhism-inspired works of Antony Gormley. Sutherlands Christ in Glory is intended to show Christ’s presence to the involved observer: the invisible Christ can become present through interaction with Christ in Glory in the same way that Christ becomes present through prayer. Viewed in connection with other works by Gormley, Land, Sea, and Air II (1982) is intended to show presence to the viewer, the body as presence. This concerns an attitude of quiet concentration and awareness in connection with the ‘elemental’ world. Theologically speaking, the difference between Christ in Glory and Gormley’s works is as follows: the Christian tradition views the human being as a creation of God. He or she lives in his or her presence only in dependence on God. For Gormley, it has to do with a presence without God the creator. The human being is present as body and awareness in a world in which everything is uncertain. There is an unmistakable difference in their views of presence, but that does not mean, as we will see, that Gormley’s work cannot be fruitful for the Christian religion. Gormley’s Sound II in the crypt of Winchester Cathedral points the involved observer to the importance of the renewal of life after baptism through meditation as an important part of Christian spirituality.
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Schmisek, Brian. "The Body of His Glory Resurrection Imagery in Philippians 3:20–21." Biblical Theology Bulletin: Journal of Bible and Culture 43, no. 1 (January 18, 2013): 23–28. http://dx.doi.org/10.1177/0146107912470334.
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Morales, Isaac Augustine. "“With my Body I Thee Worship”: New Creation, Beatific Vision, and the Liturgical Consummation of all Things." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 25, no. 3 (August 2016): 337–56. http://dx.doi.org/10.1177/106385121602500307.
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“When our flesh, made glorious at the Judgment Seat, dresses us once again, then shall our persons become more pleasing in being more complete.” “Thereby shall we have increase of the light Supreme Love grants, unearned, to make us fit to hold His glory ever in our sight.”1
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Orlov, Andrei A. "RESURRECTION OF ADAM'S BODY: THE REDEEMING ROLE OF ENOCH-METATRON IN 2 (SLAVONIC) ENOCH." Scrinium 3, no. 1 (March 30, 2007): 385–89. http://dx.doi.org/10.1163/18177565-90000163.
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The study investigates the ritual of anointing with the oil of the resurrection found in 2 Enoch. 2 Enoch 22:9 portrays the archangel Michael anointing Enoch with delightful oil, the ointment of glory which transforms the patriarch into a celestial creature. According to some rabbinic materials this oil of the resurrection which is responsible for the change of human mortal nature into the glorious state of a celestial being will come at the eschatological time from the head of the Deity.
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Mopoung, Sumrit, Vijitr Udeye, Supaluck Viruhpintu, Nonglak Yimtragool, and Visarut Unhong. "Water Treatment for Fish Aquaculture System by Biochar-Supplemented Planting Panel System." Scientific World Journal 2020 (August 28, 2020): 1–8. http://dx.doi.org/10.1155/2020/7901362.
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Rice husk biochars were prepared by carbonization at 400–600°C. The products were analyzed by FTIR, SEM-EDS, BET, and approximate analysis in order to find final products with the best properties and the lowest carbonization temperature. It has been found that the biochar prepared at 500°C, which has 37.86 ± 0.11% yield, 341.0776 m2/g of BET surface area, and 0.136639 cm3/g of micropore volume, is suitable for use as a root supplement in the aquaponic system. The aquaponic systems consist of aquaculture and a hydroponic system with and without biochar supplement. The control experiment consists of an aquaculture and planting panel with biochar supplement disconnected from each other. Tilapia and Chinese morning glory were used for growth studies. The water quality from all aquaculture ponds has also been analyzed at an interval of 10 days for 47 days. The results showed that the growth rates of Tilapia and Chinese morning glory in the aquaponic system with biochar were clearly higher than in the control experiment, which is in accordance with the water quality in each aquaculture pond. However, the growth rates of Tilapia (23.5 g/body vs. 22.7 g/body) and morning glory (3.907 g/stem vs. 2.609 g/stem) in supplemented biochar system tend to be higher than the nonsupplemented biochar system. It has been shown that rice husk biochar can help in treating water in the aquaponic system by increasing the amount of dissolved oxygen in the aquaculture water and conversion of toxic compounds to those beneficial for plant growth.
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Ward, Matthew. "GLORY AND NOSTOS: THE SHIP-EPITHET ΚΟΙΛΟΣ IN THE ILIAD." Classical Quarterly 69, no. 1 (May 2019): 23–34. http://dx.doi.org/10.1017/s0009838819000557.
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In the Iliad the Achaean ships play a prominent role in the narrative; they are foregrounded as Achilles sits by his vessels in anger and threatens to sail home; as the Trojans come close to burning them; and as Hector's body lies by Achilles’ ships until ransomed. Where not in the foreground, the ships remain a consistent background; without them the Achaeans would not have reached Troy; they are an essential component of the Greek encampment; and are the unrealized potential vehicle of the Achaean homecoming.
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Widdicombe, Peter. "The Wounds and the Ascended Body." Articles spéciaux 59, no. 1 (April 22, 2003): 137–54. http://dx.doi.org/10.7202/000793ar.
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Abstract The question of whether the ascended and glorified body of Christ retains the marks of the wounds first became an issue of theological importance in the fifth century with the writings of Cyril of Alexandria and it continued to be developed until the Reformation, when both Luther and Calvin rejected the idea. For the patristic and medieval theologians, the enduring reality of the wounds testify to the intimate connnection between the economy of God’s salvific work within the created order and the eternal economy. It underscored God’s ongoing good intention for, and engagement with, fallen creation. However transformed in glory, the ascended Christ is not to be thought of as dehominised and the evidence of his history as the incarnate and suffering human being is not to be erased. Suffering and sinful humanity finds itself in the Son at the right hand of the Father and it can see there the evidence that the divine heart has and continues to beat with compassion for humanity in its continuing brokenness. It is the enduring presence of the marks of the wounds in heaven that testifies to the divine engagement with the sinful human condition, in both judgment and mercy, which in turn is the basis of humankind’s response of thankfulness.
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Ranković, Slavica. "Immanent Seas, Scribal Havens: Distributed Reading of Formulaic Networks in the Sagas of Icelanders." European Review 22, no. 1 (February 2014): 45–54. http://dx.doi.org/10.1017/s1062798713000616.
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Medieval sagas of Icelanders are considered one of the most significant ‘contributions made by Nordic culture’,1 among ‘the great marvels of world literature […] so timelessly up-to-date’ and characterised by ‘a supreme, undistorted sense of actuality’.2 ‘We will never comprehend’, the famous novelist Milan Kundera said, ‘the significance of the fact that the first grand, enormous body of prose composed in a European national language sprang from the genius of a very small nation, perhaps the smallest in Europe … the glory of the sagas is indisputable’.1,2 What follows is an attempt to make comprehensible some of the aesthetic mechanisms through which the sagas attain their remarkable representational complexity. This is not in order to diminish the glory of the genius that Kundera refers to – the genius of the people and the many geniuses from among the people – but rather to appreciate it even more, as usually results from a deeper understanding of the workings of things.
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Arnold, Brian J. "’To Behold its Own Delight’: The Beatific Vision in Irenaeus of Lyons." Perichoresis 17, no. 2 (June 1, 2019): 27–40. http://dx.doi.org/10.2478/perc-2019-0015.
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Abstract The aim of this essay is to give a high-level overview of Irenaeus’s beatific vision, and to suggest that for him, the beatific vision has a temporal dimension (now and future) and a dimension of degree (lesser now, greater in the future). His beatific vision is witnessed as it intersects with at least four main ideas in his writing—the Trinity, anthropology, resurrection, and his eschatology. Irenaeus famously held that ‘the glory of God is living man, and the life of man is the vision of God’ (AH 4.20.7), which speaks to the reality of seeing God in the present, but he could also look forward in anticipation to beholding the face of God in the resurrected body in the new creation. What made the latter possible is the gradual beholding of God in the present that makes one prepared to see God’s glory in the future. Additionally, the visio Dei is Trinitarian. We behold God in Christ, since God the Father is invisible, and it is the Holy Spirit who prepares us incrementally to see God.
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Bozic, Marija, Paraskeva Hentova-Sencanic, Vujica Markovic, and Ivan Marjanovic. "Morning glory syndrome associated with primary open angle glaucoma: Case report." Srpski arhiv za celokupno lekarstvo 142, no. 3-4 (2014): 223–25. http://dx.doi.org/10.2298/sarh1404223b.
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Introduction. Morning glory syndrome (MGS) is a rare congenital optic disc anomaly, first reported in 1970. MGS is a nonprogressive and untreatable condition, which usually occurs as an isolated ocular anomaly, and can be associated with the increased incidence of nonrhegmatogenous retinal detachment, and also with strabismus, afferent pupillary defect, visual field defects, presence of hyaloids artery remnants, ciliary body cyst, congenital cataract, lid hemangioma and preretinal gliosis. Case Outline. We report a clinical case of MGS associated with primary open angle glaucoma. The use of sophisticated diagnostic tools, such as retinal tomography and visual field testing is limited if multiple eye conditions are present, since optic disc does not have ?usual? appearance that can be analyzed according to standard statistical databases. Conclusion. In treating and follow up of glaucoma cases associated with other diseases and conditions that affect the appearance and function of the optic nerve head, sometimes the use of modern technological methods is limited due to difficult interpretation of the obtained results.
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Johnson, Eric L. "A Doxological Necessity: The Use of Biblical, Philosophical, and Empirical Knowledge to Construct a Comprehensive Christian Psychological and Therapeutic Science." Journal of Psychology and Theology 49, no. 3 (March 4, 2021): 235–56. http://dx.doi.org/10.1177/0091647121995840.
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According to Stark, the motive of God’s glory provided the ideological basis for the Scientific Revolution. Smith argues that by the time that revolution began to spread to the human sciences in the late 1800’s and early 1900’s, another revolution was emerging, with which the human sciences have become thoroughly confounded, the Secular Revolution. Following MacIntyre, Johnson suggests that this confounding has created a crisis for the Christian intellectual and soul-care traditions, but one that was largely self-inflicted. One of the consequences of this crisis has been a serious wound/division in the Christian body regarding the relation between the Bible, and its theocentric worldview and way of life, and the current form of psychology and the therapeutic sciences (psychiatry, psychotherapy, and counseling). In this article, reasons are given for imagining one way the glory of God could again become a supreme motive among Christians in Western science, specifically psychology and the therapeutic sciences, that would help to overcome the current biblical knowledge/empirical knowledge dichotomy that afflicts the Christian community in these fields and could unify and empower it to develop Christian alternatives to their mainstream versions.
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Alexander, Hieromonk. "«THE DEMONS SUGGEST AN ILLUSION OF GOD'S GLORY IN A FORM»: CONTROVERSY OVER THE DIVINE BODY AND VISION OF GLORY IN SOME LATE FOURTH, EARLY FIFTH CENTURY MONASTIC LITERATURE." Scrinium 3, no. 1 (March 30, 2007): 49–82. http://dx.doi.org/10.1163/18177565-90000150.
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The article investigate the monastic anthropomorphites of Egypt seeing them as the heirs of an ancient, non-Hellenic, Jewish visionary tradition, a tradition rendered anachronistic by the theological settlement of Nicea. By examining certain works of fourth-century monasticism, the article seeks to trace the outlines of this tradition, both in its advocates and in its critics.
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Saey, Tina Hesman. "Body & brain: Muscles can remember past glory: Nuclei made in training survive disuse, making regrowth easier." Science News 178, no. 6 (August 31, 2010): 15. http://dx.doi.org/10.1002/scin.5591780618.
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Llizo, Robert. "The Vision of God: St. Thomas Aquinas on the Beatific Vision and Resurrected Bodies." Perichoresis 17, no. 2 (June 1, 2019): 19–26. http://dx.doi.org/10.2478/perc-2019-0014.
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Abstract The beatific vision is central to St. Thomas Aquinas’ doctrine of the soul’s enlightenment. In its vision of the essence of God, the soul/intellect achieves its telos, its highest goal. But the resurrection of the body is a central dogma of the Christian faith, so the main question of this essay concerns the manner in which the resurrected body of the blessed benefits from the soul’s apprehension of the beatific vision. For St. Thomas, the physical eyes do not see the beatific vision, since they can only see magnitude and proportion, and God is beyond both. The soul is the body’s substantial form, and a person is not fully a person without the union of soul and body. As the body’s substantial form, the soul/intellect has the beatific vision as its substantial form. The result of the enlightened intellect with the resurrected body will be that the physical eyes will be able to see more readily the glory of God in creation and in redeemed humanity, and more supremely in the incarnate Christ himself.
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Van Laarhoven, Jan. "Titles and Subtitles of the Policraticus A Proposal." Vivarium 32, no. 2 (1994): 131–60. http://dx.doi.org/10.1163/156853494x00087.
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AbstractIntroduction and Prologue 489 lines Part I. Officials and their ado. total: 6.214 lines Bk. 1. Curial occupations: 1.309 lines a) starting-point 3 ch.: 70 l. b) games 5 ch.: 820 l. c) varieties of magic 5 ch.: 419 l. Bk. 2. The truth of signs: prol.: 14 1. 3.116 lines a) true and false signs 3 ch.: 142 1. b) exc.: Jerusalem A.D. 70 6 ch.: 385 1. c) sequel: signs 5 ch.: 127 l. d) dreams 3 ch.: 386 l. e) a problem 9 ch.: 1.272 l. f) prognostications 3 ch.: 790 l. Bk. 3. The falsehood of flattery: prol.: 26 l. 1.789 lines a) introduction 3 ch.: 194 1. b) flattery 4 ch.: 373 1. c) the theatre of life 2 ch.: 266 1. d) applications 6 ch.: 930 1. Part II. Public functions. total: 6.099 lines Bk. 4. The true sovereign: prol.: 21 1. 1.296 lines a) royal ethics 3 ch.: 258 l. b) a royal mirror from the O.T. 8 ch.: 926 l. c) conclusion I ch.: 91 1. Bk. 5. The body according to Plutarch (1): prol.: 20 l. 2.448 lines a) the comparison with the body 2 ch.: 74 1. b) the soul of the body 3 ch.: 389 1. c) the head of the body 3 ch.: 584 l. d) heart and bowels 1 ch.: 126 l. e) the flanks of the body 1 ch.: 218 l. f) eyes, ears and tongue 7 ch.: 1.037 l. Bk. 6. The body according to Plutarch (2): prol.: 34 1. 2.355 lines a) the hands of the body 19 ch.: 1.482 l. b) the feet of the body 1 ch.: 36 1. c) the commonwealth 4 ch.: 356 1. d) about lese-majesty 4 ch.: 372 1. e) general conclusion 2 ch.: 75 1. Part III. Philosophical reflections. total: 9.319 lines Bk. 7. Philosophy and ethics: prol.: 104 l. 3.716 lines a) which philosophy? 8 ch.: 786 1. b) how to attain a good philosophy? 7 ch.: 979 1. c) money and craving for power 5 ch.: 893 l. d) hypocrisy 3 ch.: 510 l. e) jealousy 2 ch.: 444 1. Bk. 8. Ethics, tyranny, and felicity: prol.: 45 1. 5.603 lines a) thirst for glory 5 ch.: 619 l. b) the five sense-organs 8 ch.: 2.225 l. c) true glory 3 ch.: 468 l. d) tyrannology 7 ch.: 1.858 l. e) conclusion 2 ch.: 388 1. Total: 166 chapters 22.121 lines
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Hossain, Mohammad Shahadat, A. S. M. Ali Reza, Md Masudur Rahaman, Mst Samima Nasrin, Mohammed Rasib Uddin Rahat, Md Rabiul Islam, Md Josim Uddin, and Md Atiar Rahman. "Evaluation of morning glory (Jacquemontia tamnifolia (L.) Griseb) leaves for antioxidant, antinociceptive, anticoagulant and cytotoxic activities." Journal of Basic and Clinical Physiology and Pharmacology 29, no. 3 (June 27, 2018): 291–99. http://dx.doi.org/10.1515/jbcpp-2017-0042.
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Abstract Background: The present study was planned to investigate the phytochemical, antioxidant, antinociceptive, anticoagulant and cytotoxic activities of the Jacquemontia tamnifolia (L.) Griseb leaf methanol extract (MExJT) in the laboratory using both in vitro and in vivo methods. Methods: Phytochemical values, namely, total phenolic and flavonoid contents, 1,1-diphenyl-2-picrylhydrazyl (DPPH) radical scavenging effect and FeCl3 reducing power effects, were studied by established methods. In vivo antinociceptive activity was performed by acidic acid-induced writhing test and formalin-induced pain test on Swiss albino mice at doses of 125, 250 and 500 mg/kg body weight. The clot lysis and brine shrimp lethality bioassay in vitro were used to evaluate the thrombolytic and cytotoxic activities of the plant extract, respectively. Results: Phytochemical screening illustrates the presence of tannins, saponins, flavonoids, gums and carbohydrates, steroids, alkaloids and reducing sugars in the extract. The results showed the total phenolic content (146.33 g gallic acid equivalents/100 g extract) and total flavonoid content (133.33 g quercetin/100 g). Significant (p<0.05) IC50 values compared to respective standards were recorded in DPPH radical scavenging (289.5 μg/mL) and FeCl3 reduction (245.2 μg/mL). The antinociceptive effect was evaluated in the acetic acid-induced writhing test and formalin-induced pain models in Swiss albino mice with doses of 125, 250 and 500 mg/kg body weight. Significant (p<0.05) inhibition (72.87±2.73%) of writhing response compared to diclofenac sodium was achieved by 500 mg/kg body weight. The extract also significantly inhibited the licking response in both the early phase (51.59±1.57%, p<0.05) and the late phase (64.82±1.87%, p<0.05) in the formalin-induced writhing test. MExJT also showed (38.10±1.79%) clot lytic activity in the thrombolytic test and cytotoxicity with an LC50 value of 31.70 μg/mL in the brine shrimp lethality bioassay. Conclusions: The plant is a potential source of antioxidants and might have one or more secondary metabolite(s) with central and peripheral analgesic activity. The results also demonstrate that MExJT has moderate thrombolytic and lower cytotoxic properties that may warrant further exploration.
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Natale, Gianfranco, Paola Soldani, Marco Gesi, and Emanuele Armocida. "Flaminio Rota: Fame and Glory of a 16th Century Anatomist without Scientific Publications." International Journal of Environmental Research and Public Health 18, no. 16 (August 19, 2021): 8772. http://dx.doi.org/10.3390/ijerph18168772.
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Academic activity is intrinsically composed of two aspects: teaching and research. Since the 20th century, the aphorism “publish or perish” has overwhelmingly established itself in the academic field. Research activity has absorbed more attention from the professors who have neglected teaching activity. In anatomical sciences, research has focused mainly on ultrastructural anatomy and biochemical aspects, far removed from the topics addressed to medical students. Will today’s anatomists be rewarded by their choice? To generate a forecast, we should entrust what history has already taught us. For this analysis, an example was taken, concerning the fate that history reserved for the anatomy teachers of the University of Bologna in the second half of the 16th century. Thanks to Vesalius (1514–1564), experimentation on the human body replaced the old dogmatic knowledge, and didactic innovation was one with research. Some figures were highly praised despite their poor scientific production. The present article focuses on the figure of Flaminio Rota, who was highly esteemed by his colleagues in spite of no significant scientific activity. Reasons for this paradox are examined. Then, history also whispers to us: publish, but without perishing in the oblivion of students.
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Pålsson, Katarina. "Angelic humans, glorious flesh: Jerome’s reception of Origen’s teachings on the resurrection body." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 53–81. http://dx.doi.org/10.1515/zac-2019-0004.
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Abstract One of the most important theological questions in the first Origenist controversy was that of the resurrection of the dead. Jerome accused both Origen and contemporary “Origenists” of speaking only of the resurrection of the body, and not of the flesh, and he claimed that an idea of resurrection without the flesh could not guarantee the identity between the body living on earth and the resurrected body. I argue that although Jerome attempted to maximize the difference between himself and Origen by speaking of flesh instead of body, and by emphasizing the sameness of the body, it is clear that he, too, thought that the resurrection would imply a profound change. At closer scrutiny, Jerome’s way of understanding this change, namely as the nature remaining the same while the glory increases, shows striking similarities to Origen’s explanation of change. I argue that Jerome was dependent on Origen’s ideas about the resurrection, even in his polemics against him. Jerome’s heresiological strategies, I argue, have had consequences for modern historical reconstructions of his eschatological thought, which is often presented in opposition to Origen’s more spiritual understanding. Awareness of the rhetorical strategies used by Jerome in the context of controversy is crucial, I claim, in assessing a continuing reception of Origen in his theology.
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Sundari, Akhiriyati. "REZIM SEKSUALITAS DAN AGAMA SKETSA POLITIK TUBUH PEREMPUAN DALAM ISLAM." Al-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan 10, no. 2 (December 31, 2017): 278–90. http://dx.doi.org/10.35905/almaiyah.v10i2.507.
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This paper examines the various issues of sexuality in Islamic discourse. The discussion in this study attempts to examine the discourse of female sexuality at the beginning of Prophet's prophethood and then evolves over the development of the age to give birth to various inequalities and injustices against women in the sexual realm. There are at least three issues concerning sexual injustice in women; first, the Islamic tradition in the post-Prophetical Jurisprudence which places women as 'male sexual needs ministers' and 'sexual generations'. Second, the tendency of female body consumerism in modern industrial civilization. Third, local traditions in certain cultures still attach stereotypes to women as 'passengers' of male social glory.
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Weineck, Silke-Maria. "Somatic Archive: Exhibiting Nietzsche." German Politics and Society 18, no. 1 (March 1, 2000): 66–75. http://dx.doi.org/10.3167/104503000782486705.
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This essay concerns one of the strangest exhibits of all time: the display of Friedrich Nietzsche’s live body in Villa Silberblick, a house overlooking Weimar, the “City of European Culture” in 1999. Since Weimar’s self-representation is organized almost entirely around the glory of a handful of long-dead men and the public spaces devoted to them, the town might as well have declared itself “City of Museum Culture.” Indeed, its culture has been strange at times, and its contradictions are not all that badly summed up in the double meaning of Silberblick, which can mean both silver view and cross-eyed vision. In the story of Nietzsche’s final years we will encounter both the silvering and the squinting.
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Bunta, Silviu. "The Likeness of the Image: Adamic Motifs and Anthropoly in Rabbinic Traditions about Jacob's Image Enthroned in Heaven." Journal for the Study of Judaism 37, no. 1 (2006): 55–84. http://dx.doi.org/10.1163/157006306775454497.
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AbstractThe present article analyzes the various texts concerning Jacob's image engraved on the throne of glory. It compares the Jacob texts with previous traditions regarding Adam's special status as the image of God or the equivalent of a cultic representation of an ancient Near Eastern king or of a Roman emperor. The Jacob texts reveal a similar anthropology that emphasizes the dichotomy of humanity. On one hand the earthliness of the functionality of the human body is associated with angelic opposition, and, on the other, the body's divine likeness gives rise to angelic veneration. The investigation of the two traditions demonstrates a conspicuous dependence of the Jacob texts on the Adamic traditions.
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Sundari, Akhiriyati. "REZIM SEKSUALITAS DAN AGAMA SKETSA POLITIK TUBUH PEREMPUAN DALAM ISLAM." Al-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan 10, no. 2 (December 31, 2017): 278–90. http://dx.doi.org/10.35905/almaiyyah.v10i2.507.
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This paper examines the various issues of sexuality in Islamic discourse. The discussion in this study attempts to examine the discourse of female sexuality at the beginning of Prophet's prophethood and then evolves over the development of the age to give birth to various inequalities and injustices against women in the sexual realm. There are at least three issues concerning sexual injustice in women; first, the Islamic tradition in the post-Prophetical Jurisprudence which places women as 'male sexual needs ministers' and 'sexual generations'. Second, the tendency of female body consumerism in modern industrial civilization. Third, local traditions in certain cultures still attach stereotypes to women as 'passengers' of male social glory.
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Cerqueira, Marcone Costa. "Political action in machiavellian republicanism." Griot : Revista de Filosofia 20, no. 3 (October 20, 2020): 182–93. http://dx.doi.org/10.31977/grirfi.v20i3.1845.
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Our objective in this brief article is guided by the demonstration of the existence of a theory of political action in Machiavelli's republican thought, with such a theory having its own character that directs it to highlight the action of individuals in the social context. In addition to this objective, we hope to support the thesis that such a theory of political action has a republican scope, not just “republicanist”, in keeping with the Machiavellian preference for institutions that impress on individuals a civic sense based above all on the materiality of political action in the body social. From this assertion, we indicate that our itinerary will be guided by the demonstration of the search for the valorization of political action in Machiavelli's theory, the materiality of such action, to the detriment of its pure intention, the central focus of Florentine's work. This disposition of the centrality of political action in Machiavelli republicanism will underscore its appreciation for outlining the political functions of the search for recognition, glory and especially the benefit of the political body as a whole.
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Saxonhouse, Arlene W. "The Tyranny of Reason in the World of the Polis." American Political Science Review 82, no. 4 (December 1988): 1261–75. http://dx.doi.org/10.2307/1961759.
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The modern language of tyranny has distorted the significance of the Greek term tyrannos. In ancient Greek the term was accorded to the new ruler in the city, one whose legitimacy did not reside in his bonds to the ancient rulers and ancient families. Tyranny thus suggested a freedom from the past. Reason, as the Greeks understood it, also entailed a breaking away from the physical world. Reason and tyranny thus work together as expressions of freedom, but it is a freedom that in its transcendence of boundaries leads to tragedy. An examination of Sophocles' Oedipus draws out both the glory and the failure of the individual attempt of the political actor to rise above the historical particular and the mere body to build a world where reason alone is power.
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Skakov, Nariman. "Introduction: Andrei Platonov, an Engineer of the Human Soul." Slavic Review 73, no. 4 (2014): 719–26. http://dx.doi.org/10.5612/slavicreview.73.4.719.
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In this essay I explore how Soviet policymakers, biologists, and writers negotiated the borderline dividing the human and animal domains and conceptualized the animal world for ideological purposes. I link the classic Soviet clash between stikhiinost’ (spontaneity) and soznatel'nost’ (consciousness) with biological experiments of the 1920s that were set to deconstruct the human-animal hierarchy and to create a vision of “classless” biology. I show why Dzhan, one of Andrei Platonov's first earnest attempts to evolve into a socialist realist writer glorifying the Soviet state's firm strides toward the communist future, fails to achieve the semantic certitude of the Stalinist text. Various recurrent and profoundly unconventional themes, often connected with animality and corporeality, drastically muddle the ideological coordinates of the text and preclude the possibility of a clear passage from stikhiinost’ to soznatel'nost'. The (a)political status of the Dzhan people as a newly formed Soviet collective body manifests itself in the complex interplay between two rather commonplace categories: body and soul. The body acquires abstract political qualities by becoming collective, while the soul, as a designator for the Dzhan people and as a category, gains flesh. The novella reveals the “Turkmen“ nation as a site of bare life itself in its indestructible corporeal glory.
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Streza, Ciprian Ioan. "The Mystery of Marriage: Mystery of Human Love Crowned in Glory and Honour. An Orthodox Perspective." Review of Ecumenical Studies Sibiu 10, no. 3 (December 1, 2018): 388–411. http://dx.doi.org/10.2478/ress-2018-0030.
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Abstract The Mystery of Marriage has always been understood by the Eastern Orthodox as a divinely mandated holy act, in which the grace of the Holy Spirit is communicated to the affianced man and woman, whose natural bond of love becomes thus elevated to the state of representation of the all-encompassing spiritual union between Christ and His Church. According to the patristic tradition, the service of the Mystery of Marriage invariably took place during the Liturgy and within the Eucharistic context. It was through the blessing of the bishop that the espousal love merged with the love of Christ–the true source and power of all human affection, and only then could the two become one single being, one single “flesh”, the body of Christ. The intent of the present article is by no means to cover all aspects of the marriage ritual in the Orthodox Church, as this is a vast topic that begs for further theological research and ample multi-angled analysis, but rather to examine the patristic view on the Mystery of Marriage and on its evolution, and to revisit the exegesis of its liturgical expression.
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Jha, Rajani Ranjan. "Prime Minister’s Office: The Fulcrum of Indian Administration." Indian Journal of Public Administration 65, no. 1 (February 6, 2019): 13–28. http://dx.doi.org/10.1177/0019556118822029.
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Prime minister occupies a pivotal position in any parliamentary system of government. At the time of India’s Independence, the prime minister’s office (PMO) started working as a low profile non-constitutional and non-statutory body. But within less than two decades, the PMO emerged as an institution with a formidable influence in policymaking. It was sometimes labelled as the parallel government. This article is a modest attempt to discuss the origin and development of the PMO in India right from Prime Minister Jawaharlal Nehru to PM Narendra Modi. In the process, it deals briefly with the organisational structure of PMO and the role of the principal secretary to the PMO. Additionally, the article examines how with every prime minister importance of the PMO changes. This nerve centre of power basks in the reflected glory of its incumbent, the Prime Minister of India.
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Skakov, Nariman. "Soul Incorporated." Slavic Review 73, no. 4 (2014): 772–800. http://dx.doi.org/10.5612/slavicreview.73.4.772.
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In this essay I explore how Soviet policymakers, biologists, and writers negotiated the borderline dividing the human and animal domains and conceptualized the animal world for ideological purposes. I link the classic Soviet clash betweenstikhiinost’(spontaneity) andsoznatel‘nost’(consciousness) with biological experiments of the 1920s that were set to deconstruct the human-animal hierarchy and to create a vision of “classless” biology. I show whyDzhan, one of Andrei Platonov’s first earnest attempts to evolve into a socialist realist writer glorifying the Soviet state’s firm strides toward the communist future, fails to achieve the semantic certitude of the Stalinist text. Various recurrent and profoundly unconventional themes, often connected with animality and corporeality, drastically muddle the ideological coordinates of the text and preclude the possibility of a clear passage from stikhiinost' to soznatel'nost'. The (a)political status of the Dzhan people as a newly formed Soviet collective body manifests itself in the complex interplay between two rather commonplace categories:bodyandsoul. The body acquires abstract political qualities by becoming collective, while the soul, as a designator for the Dzhan people and as a category, gains flesh. The novella reveals the “Turkmen” nation as a site of bare life itself in its indestructible corporeal glory.
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Kobielus, Stanisław. "The Coral Altar with the Apocalyptic Woman in the Treasury of St Mary’s Basilica in Krakow. Theological Contents." Roczniki Humanistyczne 66, no. 4 SELECTED PAPERS IN ENGLISH (October 23, 2019): 121–74. http://dx.doi.org/10.18290/rh.2018.66.4-5e.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 64 (2016), issue 4.
In Polish museum collections there are a few objects made of coral or decorated with it. They are, among others, altars, holy water fonts, crucifixes and other liturgical items. Most often they were bought during Poles’ travels to Italy in the Mannerism and Baroque epochs. St Mary’s Basilica’s treasury boasts of a portable coral altar dated to the middle of the 17th century, a gift from Maria Josepha, the wife of King Augustus III. It has a golden frame and is embellished with enamel and coral. Its centre features the figure of the Blessed Virgin Mary standing on a crescent, in a radiant coral glory, surrounded by Marian symbols. It is an apotheosis of the Blessed Virgin Mary based on a fragment of the Apocalypse of St John. The figure of Mary is presented with her cosmic attributes: twelve stars around her head; she is clothed with a radiant glory; and she has a crescent under her feet. Around her seven symbolic biblical signs are presented, ones connected in the exegetic tradition with her being the mother of the Messiah. The term Cedrus exaltata—is perceived as the symbol of majesty, sublimity, loftiness, paradisaical beauty, safety. Fons signatus is a sealed spring, an enclosed one, accessible only to the Mother of God’s Son, chosen by God. Hortus conclusus is the symbol of St Mary’s virginity. Oliva speciosa points to St Mary’s charity, her extraordinary fertility, inner peace, the gift of relieving sufferings. Rosa plantata is a metaphor of wisdom, love, medicine for sinners. Puteus aquarum viventium, a well of living waters, indicates St Mary’s mediation for people redeemed by Jesus. Turris eburnea—the ivory tower is another feature of the Virgin Mary’s beauty, of her immaculate body and fortitude.
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Fischer, Markus. "Machiavelli's Political Psychology." Review of Politics 59, no. 4 (1997): 789–830. http://dx.doi.org/10.1017/s0034670500028333.
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Systematic analysis shows the psychological premises of Machiavelli's political theory to be fairly consistent and to transcend historical circumstance. Above all, the apparent contradiction between its rapacious and consensual sides can be resolved by unearthing his distinction between necessary properties and contingent attributesquahabits. Following medieval medical theory, necessary properties include: spirit that animates the body; mind with faculties of ingenuity, imagination, and memory; desires for preservation, glory, power, freedom, wealth, and sexual pleasure; and four humors received from the stars. While serving the desires, mind stimulates them to expand into the limitless ambition characteristic of Machiavellian individuals. Habituation to laws and gods makes possible the institutional life of republics, in that cooperative habits solve the collective-action problem faced by a multitude of self-ruling citizens. However, such republics are ultimately alliances for joint gain rather than structures of virtue—challenging the ascendant view of Machiavelli as a “civic humanist” and Aristotelian.
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Dickson, Keith. "The Wall of Uruk: Iconicities in Gilgamesh." Journal of Ancient Near Eastern Religions 9, no. 1 (2009): 25–50. http://dx.doi.org/10.1163/156921209x449152.
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Abstract"The Wall of Uruk: Iconicities in Gilgamesh". This article examines the invitation in the SV prologue to Gilgamesh (I 1-28) as a device to engage the reader in a series of iconic acts that aim to preserve heroic glory. Since two artifacts in particular—the wall of Uruk and the inscribed tablet—mediate these acts, I investigate the nature of artifacts in general in the poem, and specifically focus on three: the corpse of Enkidu, his funeral statue, and the divine fruit in the garden at the end of Tablet IX. These three stand related to each other as a series of iconic representations of the emplacement of life within various bodies. In the context of these representations, the lapis lazuli tablet on which Gilgamesh allegedly inscribes his tale also figures as a kind of body: a relatively permanent one that appropriates the reader's voice through the act of recitation to grant Gilgamesh perpetually renewable life.
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Tănase, Nichifor. "From ‘Veil’ (καταπέτασμα) Theology to ‘Face’ (πρόσωπον) Christology. Body as a veil concealing divine glory - direct experience and immediate perception (αἴσθησις) of God." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 62, no. 2 (December 22, 2017): 119–82. http://dx.doi.org/10.24193/subbto.2017.2.09.
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Macke, Frank J. "Sexuality and Parrhesia in the Phenomenology of Psychological Development: The Flesh of Human Communicative Embodiment and the Game of Intimacy." Journal of Phenomenological Psychology 38, no. 2 (2007): 157–80. http://dx.doi.org/10.1163/156916207x234266.
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AbstractIn the three published volumes of his History of Sexuality Foucault reflects on themes of anxiety situated in the Christian doctrine of the flesh that led to a pastoral ministry establishing the rules of a general social economy—rules that enabled, over time, a discourse on the flesh that took thrift, prudence, modesty, and suspicion as essential ethical premises in the emerging “art of the self.” Rather than sensing flesh as a charged, motile potentiality of attachment and intimacy, it came to be seen as skin—as the limit of a sovereign body, embedding guilt and shame into the texture of its expression. This essay pursues the psychological and communication problematic of intimacy as a critical and developmental experience of the flesh. Foucault's concept of self-care and parrhesia, Merleau-Ponty's concept of flesh and embodiment, and Bataille's concept of glory and eroticism contribute to a phenomenology of human development that seeks to articulate an idea of a self diffierentiated from the unspoken binds of familial anxiety and emotionality.
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Raj, Kirath. "The Presidents' Mental Health." American Journal of Law & Medicine 31, no. 4 (December 2005): 509–24. http://dx.doi.org/10.1177/009885880503100405.
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Calvin Coolidge had a successful run in politics for over twenty years before ultimately becoming president of the United States in 1923. Throughout Coolidge's first term as president, he worked long, hard hours, was active in Congress, and maintained a strong relationship with the media. This changed, however, during the second term of his presidency. Less than a month after his second-term election, Coolidge's son died of blood poisoning. This traumatic event caused the President to enter into a deep depression. In his autobiography, Coolidge admitted that when his son died, the power and glory of the presidency went with him. His grief, which has since been coined pathological grief, had an effect on the President's mind, body and spirit. President Coolidge lost interest in his job and began sleeping fourteen hours a day, ultimately earning a reputation as one of the most ineffectual presidents ever to hold office. His depression rendered him incapable of making decisions, and as a result most of his duties were delegated to members of his Cabinet. Though the White House knew for four years that Coolidge's depression rendered him incompetent, he remained in office until the end of his second term.
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Orlov, Andrei. "Arboreal Metaphors and the Divine Body Traditions in the Apocalypse of Abraham." Harvard Theological Review 102, no. 4 (October 2009): 439–51. http://dx.doi.org/10.1017/s0017816009000947.
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The first eight chapters of the Apocalypse of Abraham, a Jewish pseudepigraphon preserved solely in its Slavonic translation, deal with the early years of the hero of the faith in the house of his father Terah.1 The main plot of this section of the text revolves around the family business of manufacturing idols. Terah and his sons are portrayed as craftsmen carving religious figures out of wood, stone, gold, silver, brass, and iron. The zeal with which the family pursues its idolatrous craft suggests that the text does not view the household of Terah as just another family workshop producing religious artifacts for sale. Although the sacerdotal status of Abraham's family remains clouded in rather obscure imagery, the authors of the Slavonic apocalypse seem to envision the members of Terah's household as cultic servants whose “house” serves as a metaphor for the sanctuary polluted by idolatrous worship. From the very first lines of the apocalypse the reader learns that Abraham and Terah are involved in sacrificial rituals in temples.2 The aggadic section of the text, which narrates Terah's and Abraham's interactions with the “statues,” culminates in the destruction of the “house” along with its idols in a fire sent by God. It is possible that the Apocalypse of Abraham, which was written in the first centuries of the Common Era,3 when Jewish communities were facing a wide array of challenges including the loss of the Temple, is drawing here on familiar metaphors derived from the Book of Ezekiel, which construes idolatry as the main reason for the destruction of the terrestrial sanctuary. Like Ezekiel, the hero of the Slavonic apocalypse is allowed to behold the true place of worship, the heavenly shrine associated with the divine throne. Yet despite the fact that the Book of Ezekiel plays a significant role in shaping the Abrahamic pseudepigraphon,4 there is a curious difference between the two visionary accounts. While in Ezekiel the false idols of the perished temple are contrasted with the true form of the deity enthroned on the divine chariot, the Apocalypse of Abraham denies its hero a vision of the anthropomorphic Glory of God. When in the second part of the apocalypse Abraham travels to the upper heaven to behold the throne of God, evoking the classic Ezekielian description, he does not see any divine form on the chariot. Scholars have noted that while they preserve some features of Ezekiel's angelology, the authors of the Slavonic apocalypse appear to be carefully avoiding the anthropomorphic description of the divine Kavod, substituting references to the divine Voice.5 The common interpretation is that the Apocalypse of Abraham deliberately seeks “to exclude all reference to the human figure mentioned in Ezekiel 1.”6
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Andrian, Tonny. "Exegesis Integrative Review of Salvation Because The Love Of God Is The Basic of The Church As The Unity of The Body of Christ (Ephesians 2:11-22)." Journal DIDASKALIA 3, no. 1 (April 15, 2020): 20–29. http://dx.doi.org/10.33856/didaskalia.v3i1.166.
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The subject of the unity of the church has appeared several times during the period of church history as a major subject. Even in the 20th century, differences of opinion on the subject of unity led to divisions. This point cannot be ignored. That is why the researcher conducted an integrated exegessa study on the meaning of the Church as the unity of the body of Christ Ephesians 2: 11-22. Ephesians 2: 11-22 is not a separate passage, but integrative, with other passages in the book of Ephesians. (this would be integrative both with Ephesians 2: 1-10 and Ephesians 4: 1-6) The conjunction "therefore" in Ephesians 2.11, describes the preceding verses that speak of grace. The suffering of Jesus Christ and His sacrifice on the cross, and His shed blood, are manifestations of grace that saves sinners. A demonstration of grace, which is free gift. It is the grace that saves people from sin. Thus Ephesians 2: 11-22 must be seen as a context that comes from grace. The saving or salvation based on the grace of God, as a building body of Christ, which is a union, which was previously "distant", ie those who are without Christ, not belonging to the citizens of Israel, become one body of Christ as intended by God. Ephesians 2: 11-22 explains that the unification of the body of Christ is a reflection of the journey of a Christian individual who has been saved by the grace of Christ God, is united or united with other Christian individuals to move towards the unity of building the body of Christ, as the Temple of God. the church as the unified Body of Christ, is built on the teachings of the Apostles and Prophets. Thus, the church, which has a government, a doctrine that may not be the same as one another, but the church is a unity in the bonds of the Spirit of peace, one faith, one Baptism, one god, one GOD the FATHER of all God, as salt and The light of the world, brings transformation and restoration for the world, through the carrying out of the task of the grace of Christ, namely the preaching of the gospel of the kingdom of heaven, so that all knees will kneel and all tongues confess that Jesus Christ is Lord to the glory of the heavenly Father.
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Read, Tyffen C., Marion Petit, Marion Magnan, and David Booth. "Going back to the roots: finding a strategy for the management of nesting loggerhead sea turtles in New Caledonia." Australian Journal of Zoology 66, no. 6 (2018): 394. http://dx.doi.org/10.1071/zo19051.
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Incubation temperature plays a vital role in sea turtle life history because it influences embryonic growth, sex determination and hatchling attributes such as body size, residual yolk size, self-righting ability, crawling speed and swimming speed. For these reasons there is concern that predicted increases in air temperature, as a result of global warming, will increase nest temperatures and result in decreased hatching success, decrease or cease male hatchling production, and decreased hatchling quality. In a previous study examining incubation temperature at a loggerhead turtle (Caretta caretta) rookery located at La Roche Percée, New Caledonia, high nest temperatures and root invasion by beach morning glory (Ipomoea pes-caprae) were found to adversely affect hatching success and locomotor performance. In the current study, we relocated loggerhead turtle nests into shaded hatcheries. Shading nests decreased sand and nest temperatures and was predicted to increase male hatchling production slightly, but nest emergence success was decreased due to invasion of cottonwood (Hibiscus tiliaceus) roots into some nests. Using shaded structures is a viable and affordable management option to counteract the high sand temperatures found on some sea turtle nesting beaches, but these shade structures need to be located some distance from trees and other plants to ensure that root penetration into nests does not adversely affect nest emergence success.
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Shelestyuk, E. V. "THE STUDY OF CONCEPTUAL COMPOSITION OF SOVIET POETRY DEVOTED TO THE GREAT PATRIOTIC WAR." Bulletin of Kemerovo State University, no. 1 (March 20, 2017): 208–16. http://dx.doi.org/10.21603/2078-8975-2017-1-208-216.
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The article describes the conceptual structure of the body of Soviet poetry, dedicated to the Great Patriotic War, identified by the automatic semantic analysis, cluster analysis and contextual interpretation of semantic core. We specify the central lexis (the semantic weight ≥20), the near peripheral lexis (19-6) and the far peripheral lexis (5-2) and hence the nuclear, auxiliary and peripheral concepts. We also determine the ratio of generalized or abstract concepts and concrete, basic-level concepts; the former somewhat prevail over the latter. The abstract concepts include "intellective" (war, waiting, return, death, memory, hope, glory, grand, terrible, Motherland, victory, come to life, soul, etc.) and "emotive" (grief, sadness, guilt, love, fear, fatigue, courage, duty, power, pain, conscience, etc.). The concrete concepts provide detailed profiling of the ground against which particular figures are represented, here we find the realities of the front (soldiers, trench, track, wet, drag, move, attack, run, boom, etc.), and the realities of the civilian life (yard, childhood, garden, village, hut, etc.); the realities of military and civilian life are closely intertwined. Based on R. Langacker’s tenet that the greater the attention upon the ground, the greater the objectivity of construal, we conclude on the objective representation of the wartime by the Soviet poets.
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Bikundo, Edwin. "‘Behold, I tell you a mystery’: Tracing Faust’s Influences on Giorgio Agamben to and from International Law." Pólemos 15, no. 1 (April 1, 2021): 15–35. http://dx.doi.org/10.1515/pol-2021-2002.
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Abstract It is a mystery as to why more is not made of the influence of Johann Wolfgang von Goethe’s Faust on Italian philosopher Giorgio Agamben’s body of work. After all, as a great philosophical poet, and tremendously concerned with language, Goethe’s work could not have failed to capture Agamben’s attention, especially given his early and sustained interest in poetry. Indeed, Agamben cites Goethe in at least 12 of his works including: The Use of Bodies, Creation and Anarchy, Pilate and Jesus, The Kingdom and the Glory, Homo Sacer, The Signature of All Things, Stanzas, The End of the Poem, Potentialities, Karman, Adventure and Infancy and History. Crucially, the last five reference Goethe’s Faust directly. Thus, this paper seeks to remedy the relative lack of explicit engagement and demonstrate the strong, clear and persistent influence of Goethe’s Faust that underpins Agamben’s signature philological and philosophical approach to literarily explicating law’s foundational riddles. Agamben’s Homo Sacer, project – it must be recalled – quite accidentally began in part as a direct response to the legalistic justifications for the 1990–91 Gulf War. The present discussion seeks to demonstrate that Goethean influence ironically enough through a close examination of both Faust’s and Agamben’s attempts at partially translating a biblical phrase: ‘in the beginning was the word’.
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Searle, Alison. "“A kind of agonie in my thoughts”: writing puritan and non-conformist women’s pain in 17th-century England." Medical Humanities 44, no. 2 (June 2018): 125–36. http://dx.doi.org/10.1136/medhum-2017-011407.
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The relationship between pain as a physical and emotional experience and the concept of suffering as an essential aspect of sanctification for faithful believers was a paradoxical and pressing theological and phenomenological issue for puritan and non-conformist communities in 17th-century England. Pain allows the paradox of non-conformists’ valorisation and suppression of corporeality to be explored due to its simultaneous impact on the mind and body and its tendency to leak across boundaries separating an individual believer from other members of their family or faith community. The material world and the human body were celebrated as theatres for the display of God’s glory through the doctrines of creation and providence despite the fall. Pain as a concept and experience captures this tension as it was represented and communicated in a range of literary genres written by and about puritan and non-conformist women including manuscript letters, spiritual journals, biographies and commonplace books. For such women, targeted by state authorities for transgressing gender norms and the religion established by law, making sense of the pain they experienced was both a personal devotional duty and a political act. Three case studies comprise a microhistory of 17th-century English puritan and non-conformist women’s lived experience, interpretation and representation of pain, inscribed in a series of manuscripts designed to nurture the spiritual and political activism of their communities. This microhistory contributes to a better understanding of pain in early modern England through its excavation of the connections that such writers drew between the imperative to be visibly godly, their marginalised subject position as a proscribed religious minority and their interpretation of the pain they experienced as a result.
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Roberts, John. "Saving Private Ryan: Realism and the Enigma of Head-Wounds." Historical Materialism 3, no. 1 (1998): 157–72. http://dx.doi.org/10.1163/156920698794751100.
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AbstractIn Ernst Friedrich's Krieg dem Kriege there is a large section of photographs of survivors of World War I with the most hideous disfigurements of the face: jaws are missing, gaping slashes stare out where mouths should be. Friedrich leaves this gallery of ‘untouchables’ to the end of the book as if to achieve the maximum debasement of military glory and heroism. The head and face are obviously the most vulnerable part of the body in warfare – brutal wounds to the face and decapitations are common. In World War I, a number of hospitals were set up to deal solely with head-wounds, developing the basis of what we now know as plastic surgery. Yet, in the representation of combat on screen, even in the most candid and unsentimental of war films, such as Hamburger Hill and Platoon, injuries to the face are rare or nonexistent. This absence has something to do with the difficulty of producing convincing prosthetic wound-cavities on the head; blown-off limbs can obviously be created with ease through covering up the actor's extant limb with padded clothing; bloody disembowellings can be simulated with the judicious use of imitation innards and the illusionistic application of broken flesh, and so on. But the problems of modelling head-wounds clearly only half-explain the consistency of the absence.
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Brož, M., O. Chrenko, D. Nesvorný, and M. Lambrechts. "Dynamics of multiple protoplanets embedded in gas and pebble discs and its dependence on Σ and ν parameters." Astronomy & Astrophysics 620 (December 2018): A157. http://dx.doi.org/10.1051/0004-6361/201833855.
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Protoplanets of super-Earth size may get trapped in convergence zones for planetary migration and form gas giants there. These growing planets undergo accretion heating, which triggers a hot-trail effect that can reverse migration directions, increase planetary eccentricities, and prevent resonant captures of migrating planets. In this work, we study populations of embryos that are accreting pebbles under different conditions, by changing the surface density, viscosity, pebble flux, mass, and the number of protoplanets. For modelling, we used the FARGO-THORIN two-dimensional (2D) hydrocode, which incorporates a pebble disc as a second pressure-less fluid, the coupling between the gas and pebbles, and the flux-limited diffusion approximation for radiative transfer. We find that massive embryos embedded in a disc with high surface density (Σ = 990 g cm−2 at 5.2 au) undergo numerous “unsuccessful” two-body encounters that do not lead to a merger. Only when a third protoplanet arrives in the convergence zone do three-body encounters lead to mergers. For a low-viscosity disc (ν = 5 × 1013 cm2 s−1), a massive co-orbital is a possible outcome, for which a pebble isolation develops and the co-orbital is further stabilised. For more massive protoplanets (5 M⊕), the convergence radius is located further out, in the ice-giant zone. After a series of encounters, there is an evolution driven by a dynamical torque of a tadpole region, which is systematically repeated several times until the co-orbital configuration is disrupted and planets merge. This may be a way to solve the problem that co-orbitals often form in simulations but they are not observed in nature. In contrast, the joint evolution of 120 low-mass protoplanets (0.1 M⊕) reveals completely different dynamics. The evolution is no longer smooth, but rather a random walk. This is because the spiral arms, developed in the gas disc due to Lindblad resonances, overlap with each other and affect not only a single protoplanet but several in the surrounding area. Our hydrodynamical simulations may have important implications for N-body simulations of planetary migration that use simplified torque prescriptions and are thus unable to capture protoplanet dynamics in its full glory.
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Javien, Rico Taga. "The Theological-Eschatological Implications of Name Michael in Jude." Klabat Theological Review 1, no. 1 (August 23, 2020): 13. http://dx.doi.org/10.31154/ktr.v1i1.462.13-23.
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The pastoral epistle of Jude is shrouded with rich theological significance, in spite of its shortness. Theological themes like order of salvation, faith, mission, worship, judgment, great controversy, second coming, and the end of the world, and others are interwoven in the fabric of Jude. It means that Jude starts with protology and ends with climactic and cosmic victorious eschatology, particularly the resurrection of the righteous.
The sudden appearance of Michael, the Archangel heightens the conflict in Jude. Scholars from the different camps admit Jude 9 where Michael appears in contending the devil over the body of Moses, is the most perplexing text in the entire epistle. Jesus Christ eschatological name is: Michael. The name is so significant particularly in the conflict of Moses’ resurrection to glory. Satan by all means struggled to prevent him to be resurrected and taken from his territory, for he claimed Moses belonged to his kingdom because he was a sinner.
In epistle of Jude the great controversy does not end of the temporal life, the physical death but even extended until the day of resurrection. Whenever, Michael is referred to in the Bible, are all in the contexts of intense violence, war, death, hopelessness and resurrection and triumph. Michael is the heavenly warrior who defends victoriously for His people who will end the great controversy in grandest victory, is indeed the highlight of Jude’s eschatology.
Keywords: Michael; devil; Moses; contending; conflict; struggle; apostasy; the great controversy
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Perera, Nimalie J., Katherine S. Steinbeck, and Nicholas Shackel. "The Adverse Health Consequences of the Use of Multiple Performance-Enhancing Substances—A Deadly Cocktail." Journal of Clinical Endocrinology & Metabolism 98, no. 12 (December 1, 2013): 4613–18. http://dx.doi.org/10.1210/jc.2013-2310.
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Context: The harmful consequences of abuse of performance-enhancing substances (PESs), stimulants, and masking agents among athletes, recreational weight lifters, and physical trainers are common. However, the adverse health outcomes with severe unexpected and dramatic consequences are unrecognized or under-reported at the expense of short-term glory or body-image effects, especially in elite sports. Objective: We report the case of a recreational weight lifter/physical trainer to help summarize the adverse health consequences and outcomes of polypharmacy among athletes and growing subsets in our population engaged in physical/fitness training. We show that in addition to the risk inherent to “stacking” of PESs, the users are predisposed to harmful consequences, including risk of exposure to toxic contaminants. Design and Setting: A previously healthy man with chronic use of multiple PESs, stimulants, and masking agents presented to a tertiary-care hospital with jaundice and mild hepatitis with rapid progression into liver and multisystem organ failure. This is followed by a brief overview of the specific toxicity (arsenic) and PESs that contributed to the poor outcome in this case. Conclusion: Surreptitiously or self-administered cocktails of potential PESs including anabolic agents, emerging classes of GH-releasing peptides, androgen precursors, stimulants, and masking agents could lead to adverse consequences including early mortality, multisystem pathology, unmask/accelerate malignancy, and expose or predispose users to extreme danger from contaminants. This cautionary case reinforces the need to increase awareness and highlights the challenges that testing agencies, regulators, and clinicians face in the fast-developing licit/illicit trade of these products.
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M, Gopi. "Tiruppavai Unarttum Tiruvarutnerikal." International Research Journal of Tamil 3, S-2 (April 30, 2021): 50–55. http://dx.doi.org/10.34256/irjt21s210.
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As the man appeared in the world, the native speakers of Tamil language Originated. Humans worship God on religious grounds They went further. God divided worship according to the land Were. Vegetarian and Vaishnavas are two of the greatest religions in Tamil Nadu Both were terrifying. Worship and worship Thirumala as the God of Vaishnava Maui. In the book Nallaira Divya Prabandham sung by twelve persons Four thousand songs highlight the glory of Perumal. Andalus contributes to the Lord in the order of the subordinates Thiruppavai has sung the script for surrender. Awakened in the thread Thirty passions of love to the Lord and to the Lord Sung to surrender. Not just during the dawn of dawn She also mourned the women of the Archdiocese Invites. If the women observe the fasting of the month it is about three months It is raining and the country is thriving. Their life Have a good husband. Everybody lives and lives Should. We use 'Namo Narayana' with her tongue as we pronounce daily, the evil that comes upon us is in the fire burned ashes. Those who surrender to Tirumala for fasting. The body must regret and follow the rules regularly. Women should not eat ghee and beautify themselves. Do as much charity as possible for others. He also sang as a child of universal integrity. Andal, all fasting bearers are clean, fasting with purity in the Lord is easy to surrender. Not just his country and his people Andal Thiruppavai Various benefits of fasting Through the sense of community.
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Cant, H. William M. "The Most Urgent Call to the Kirk: The Celebration of Christ in the Liturgy of Word and Sacrament." Scottish Journal of Theology 40, no. 1 (February 1987): 107–24. http://dx.doi.org/10.1017/s0036930600017348.
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It is the year 1117 and the place is the little Church in the Orcadian Island of Egilsay. It is Easter and the Service is in progress. The people have heard the Epistle and Gospel, and now they are bringing their gifts to the old priest. The bread and wine is the sign of the giving of themselves; in an Orcadian writer's words: ‘With these they offer God everything that is theirs — their bunions, their jars of oil, bright hearthstones, the long nights they lie awake listening to the sea on the rocks when the fishermen are out’. Says the priest, ‘Will it be, perhaps, that one or two of these same earthy people will be quickened, that the green shoot and the golden stalk will soar out of their brutishness, fit ones for the threshing floors of purgatory? Doubtless. All of them, I pray. For this we were born. … Once more I have done it. What seems to be impossible has happened. The Body and the Blood of Our Lord lie on the altar before me. It is accomplished. The church is drowned in a terrible and beautiful silence. … God is come among us. Our little gifts of bread and wine he returns to us loaded with blessing and beauty and peace and love and glory illimitable. Ecce Agnus Dei. Himself he gives to us. … And so now when I bless the people of Egilsay at the end of the Mass, I bless him in particular whose face is as bright and as doomed as a stone with spring sunlight on it that the builders will soon gather into a new wall.
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Mustapha, Nadira. "The Twenty-first Annual Conference of the Canadian Council of Muslim Women." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 136–39. http://dx.doi.org/10.35632/ajis.v21i1.1827.
Full textAbstract:
The Canadian Council of Muslim Women (CCMW) held its Twenty-firstAnnual Conference, October 4, 2003 at Crowne Plaza, Montreal, Quebec.CCMW was established in 1982 to attain and maintain equality, equity,and empowerment for Canadian Muslim women in the North Americansetting. Participants from across Canada came to celebrate CCMW’srenowned presence throughout the nation as well as to discuss issuesrelated to the conference: “Engaging Muslim Women in Civic and SocialChange.” The conference was officially opened with the reading of theQur’an in Arabic, English, and French, followed by the Girl Guides ofCanada, Muslim Chapter, singing the Canadian national anthem. Theywere accompanied by the CCMW attendees.Dr. Homa Hoodfar (Concordia University, Quebec) opened the conferencewith the first session: “Building Civil Society in our TransnationalWorld.” Civil society, defined as a society ruled by laws and norms andobeyed by the governing body and the public, was discussed, along with itsrelationship in dealing with such minorities as Muslim women in Canada.A civil society permits a group of people to lobby and work with the publicin a democratic system to facilitate change and development. However,transnational support and solidarity are required in conjunction with lobbying.Hoodfar effectively illustrated this concept by bringing to light theorganization Women Living under Muslim Law (WLUML), which currentlycomprises 4000 individuals and organizations and has surveyed theimplementation of Islamic law in many Islamic countries. Along with servingas a platform to network, the organization exists as a powerful institutionto help Muslim women earn their civil rights and liberties.The presentation “Restoring the Glory of Muslim Women: Leadership,Scholarship, and the Family” by Dr. Azizah al Hibri (University ofRichmond, Richond, VA) passionately described another influentialwomen’s organization. Al Hibri, who has visited 12 Islamic countries, high ...
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Nagapurkar, Shilpa, Parag Narkhede, and Vaseem Anjum Sheriff. "Energizing the Future with Memories of the Past: The Wadas of Pune City." E3S Web of Conferences 170 (2020): 05006. http://dx.doi.org/10.1051/e3sconf/202017005006.
Full textAbstract:
Pune, described as the Queen of the Deccan, [1] is located in the state of Maharashtra, India. It is a historic city associated with the Maratha Empire and seat of the Peshwa power. During the Colonial Period it was a British cantonment. Contemporary Pune city is considered as the cultural capital of Maharashtra and is also referred to as the Oxford of the East due to the presence of several well-known educational institutions. The old city of Pune is constituted by the seventeen Peths or localities. The wadas are a characteristic built-form that evolved during the Maratha Period. They were the residences not only of the Peshwas but also those connected with the administrative system of the times and are the manifestations of the culture of the period. They vary considerably in size and form. They have a characteristic spatial organization harmonizing form and space with distinct architectural features. They were once the seat of power, intrigue and grandeur. Now, they are the surviving witnesses of battle plans and palace intrigues at the height of glory of the Maratha Empire. After more than three hundred and fifty years the wadas themselves are waging a final battle for survival considering the apathy towards their woes and issues from both the civic body as well as their private owners. The objective of the paper is to explore the possibility of developing selected wadas as nodes in developing Pune city’s culture infrastructure as well as heritage showcase. It seeks site specific solutions of ‘Energizing the Future with the Memories of the Past’ in Pune city.