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Journal articles on the topic 'Brahmo'

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Published: 4 June 2021
Last updated: 17 February 2022

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1

Nag Haksar, Deepa. "The Brahmo Dharma Debate: Part 1." Journal of Indian Council of Philosophical Research 35, no. 3 (April 4, 2018): 513–48. http://dx.doi.org/10.1007/s40961-018-0137-y.

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2

Ghosh, Abhishek. "Innate Intuition: An Intellectual History of Sahaja-jñāna and Sahaja Samādhi in Brahmoism and Modern Vaiṣṇavism." Religions 10, no. 6 (June 14, 2019): 384. http://dx.doi.org/10.3390/rel10060384.

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This article is about sahaja-jñāna, or ‘innate intuition’, as a form of Brahmo and Vaiṣṇava epistemology—a foundational invention within the development of modern Hinduism. I examine its nineteenth-century intellectual history in Bengal in the works of the Vaiṣṇava theologian Kedarnath Datta Bhaktivinoda (1838–1914) and trace it back to two of his contemporaries, Keshub Chandra Sen (1838–1884) and a senior leader of the Brahmo Samaj whom they both knew, Debendranath Tagore (1817–1905). This relatively understudied yet epistemologically significant term within modern Hinduism has its roots in the pre-colonial sahajiyā movements and bears a conceptual resemblance to the idea of pratibhā in ancient Indian aesthetics, philosophy, and grammar. The idea of sahaja is key among the sahajiyā Vaiṣṇavas, a so-called heterodox group that Western-educated, middle-class Bengali bhadraloks, including Bhaktivinoda, vehemently disassociated themselves from due to the social stigma attached to its sexo-yogic practices. Furthermore, I argue that Bhaktivinoda’s concept of sahaja-jñāna departs significantly from both sahajiyā and Brahmo versions of sahaja-jñāna and represents an innovation within the ambit of Vaiṣṇava Vedanta, which accepts verbal testimony (śabda or śāstra) as the only valid form of epistemology. In documenting the intellectual history of a significant idea, I contend that the bhadralok Bengali Vaiṣṇava leaders arrogate, desexualize, and Vedānticize a term as a form of experimentation during the construction of modern Hinduism.
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3

Midgley, Clare. "Cosmotopia Delineated: Rammohun Roy, William Adam, and the Calcutta Unitarian Committee." Itinerario 44, no. 2 (August 2020): 446–70. http://dx.doi.org/10.1017/s016511532000011x.

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AbstractThis article seeks to establish the value of the concept of cosmotopia to historians of intercultural connections through presenting a case study of the Calcutta Unitarian Committee, which was active between 1821 and 1828. In tandem, it aims to enhance understanding of the origins of one particularly sustained set of intercultural connections: the interfaith network which developed between an influential group of Hindu religious and social reformers, the Brahmo Samaj, and western Unitarian Christians. The article focusses on the collaboration between the two leading figures on the Committee: Rammohun Roy, the renowned founder of the Brahmo Samaj, who is often described as the Father of Modern India; and William Adam, a Scottish Baptist missionary who was condemned as the “second fallen Adam” after his “conversion” to Unitarianism by Rammohun Roy, and who went on to cofound a utopian community in the United States. It explores the Calcutta Unitarian Committee's activities within the cosmopolitan milieu of early colonial Calcutta, and clarifies its role in the emergence of the Brahmo Samaj, in the development of a unique approach to Christian mission among Unitarians, and in laying the foundations of a transnational network whose members were in the vanguard of religious innovation, radical social reform, and debates on the “woman question” in nineteenth-century India, Britain, and the United States. In conclusion, the article draws on the case study to offer some broader reflections on the relationship between utopianism, cosmopolitanism, and colonialism.
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4

Banerjee, Subrata Chattopadhyay. "BRAHMO SAMAJ AS AN ACTOR IN THE DISSEMINATION OF ARYAN INVASION THEORY (AIT) IN INDIA." International Journal of Asian Studies 13, no. 1 (January 2016): 19–59. http://dx.doi.org/10.1017/s1479591415000182.

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Dissemination of a scientific theory often follows a circuitous route. It is a widespread notion supported by eminent scholars that the noted linguist and religious scholar F. Max Müller is responsible for the dissemination of the Aryan Invasion Theory (AIT), and thus played into the hands of imperial interests. In this article, we argue that there were other stakeholders in the process of the widespread acceptance of AIT. In particular, Brahmo Samaj, a prominent socio-religious reform association in nineteenth-century India, also played a major role in the spreading of AIT. Prominent leaders of Brahmo Samaj, actively or passively, collaborated with Müller in that process. We closely examine the development of affairs during that time and attempt to establish that the development of a scientific theory is not a unilateral process, but rather strongly influenced by the socio-political environments of the time.
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5

Young, Robert J., and Frans Damen. "Crisis and Religious Renewal in the Brahmo Samaj (1860-1884)." Journal of the American Oriental Society 107, no. 4 (October 1987): 842. http://dx.doi.org/10.2307/603384.

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6

Mullick, Sunrit. "Brahmo Samaj, Unitarians and Canada: A forgotten chapter in Indo-Canadian religious history." Studies in Religion/Sciences Religieuses 24, no. 3 (September 1995): 261–66. http://dx.doi.org/10.1177/000842989502400302.

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In the afternoon I had to speak at the Philosophical Club of the University [of Toronto] on "Present-day Currents of Religious Thought in India." It was a hard task to present the subject in an intelligible shape in one hour's discourse to a Canadian audience, and so it was a great gratification to me, when at the end of the lecture Dr. Abbott, President of the Club, observed that the discourse gave him a clearer grasp of the conditions of religious thought in India than he had heard from anything he had read or heard before, and Dr. Hume, Professor of Philosophy in the University, suggested in his short speech that an interchange of professors on the principle recently adopted by the German Emperor, might help India and Canada to understand each other better in the future. The same night I had to speak again at the Unitarian Club on "India and the Brahmo Samaj.... 1
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7

Teed, Paul E. "Interfaith Encounter and Religious Pluralism: J.T. Sunderland's Mission to Brahmo Samajes of India, 1895-96." American Studies 50, no. 1 (2009): 51–69. http://dx.doi.org/10.1353/ams.2011.0091.

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8

Chatterjee, Nandini. "English Law, Brahmo Marriage, and the Problem of Religious Difference: Civil Marriage Laws in Britain and India." Comparative Studies in Society and History 52, no. 3 (June 18, 2010): 524–52. http://dx.doi.org/10.1017/s0010417510000290.

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On the face of it, civil marriage represents both the most typical and most anodyne aspect of modern law. One might say that by instituting civil marriage, a bureaucratic, enumerative, and secularized state permits its subjects absolute individual choice of marital partners, and concurrently, by refusing to take into account the religious affiliation of any party, grants total freedom of religious faith. As such, it may be seen as a quintessentially modern phenomenon, connected through the adjective “civil” with other distinctively modern concepts such as civil society, all of which point to a notion of individual liberty, predicated upon a modern state guaranteeing the autonomy of large arenas of social life.
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9

Höke, Vera. "Approaching therasa-lilaof ‘great men': interlinking Western ‘intuitive’ theologies with traditions of Bengal in the Brahmo Samaj." Religion 45, no. 3 (May 13, 2015): 451–76. http://dx.doi.org/10.1080/0048721x.2015.1024037.

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10

Midgley, Clare. "Mary Carpenter and the Brahmo Samaj of India: a transnational perspective on social reform in the age of empire." Women's History Review 22, no. 3 (June 2013): 363–85. http://dx.doi.org/10.1080/09612025.2012.726121.

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11

MIDGLEY, CLARE. "TRANSOCEANIC COMMEMORATION AND CONNECTIONS BETWEEN BENGALI BRAHMOS AND BRITISH AND AMERICAN UNITARIANS." Historical Journal 54, no. 3 (July 29, 2011): 773–96. http://dx.doi.org/10.1017/s0018246x11000239.

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ABSTRACTThis article traces the history of the commemoration in Britain, India, and America of leading Bengali religious and social reformer, Rammohun Roy, from his death in Britain in 1833 through to the publication of the first substantial account of his life and work in 1900. It reveals the vital part that commemorative processes played in creating a sense of imagined community among liberal religious groups who were in the vanguard of social reform movements in India, Britain, and the United States. The groups under consideration are the Brahmo Samaj, an organization founded by Roy to reform Hinduism, and Unitarians, Protestant dissenters who rejected the orthodox Christian doctrine of the Holy Trinity and the evangelical approach to missionary work. Bridging the study of transatlantic and imperial networks, the article explores a culture of commemoration that emphasized affinity rather than difference between groups whose members were unequally positioned in colonial discourse as on opposite sides of the colonizer–colonized, Hindu–Christian, and East–West divides. It exposes the commemoration of Roy as a complex and contested process, creating both ‘localized’ and ‘globalized’ collective memories. These reveal the possibilities for, and limitations on, cross-cultural interchange in an age of global Christian mission and British imperial power.
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12

Purnomo, Rian Afandi. "Brahman Tattwa Dalam Kena Upanisad." JURNAL YOGA DAN KESEHATAN 2, no. 2 (July 3, 2020): 150. http://dx.doi.org/10.25078/jyk.v2i2.1568.

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<p>Upanisad merupakan susastra kuno yang sangat kaya akan ilmu konsep-konsep ilmu pengetahuan. Upanisad sendiri, adalah bagian yang tidak terpisahkan dari Weda yang menjadi sumber pengetahuan Agama Hindu. Artikel ini secara khusus akan mengulas tentang Brahma Tattwa dalam Kitab Kena Upanisad. Kena Upanisad sendiri merupakan bagian dari Kitab Sama Weda, yang didalamnya membicarakan ilmu pengetahuan tentang Brahman dan Atman. Data artikel ini bersumber dari hasil kajian kepustakaan terhadak Kitab Kena Upanisad. Berdasarkan hasil studi kepustakaan menunjukan bahwa isi pokok Brahma Tattwa dalam Kena Upanisad ini menjelaskan tentang Brahman yang maha tinggi, Brahman tidak dapat dicapai oleh sembarang orang, Brahman bersifat mesiterius, dan kesadaran terhadap Brahman adalah kesadaran yang mengacu pada diri sendiri. Pada dasarnya ajaran Brahma Tattwa dalam Kena Upanisad ialah tentang pengetahuan dan kesadaran tentang Brahman yang kemudian disebut dengan <em>Jnana</em>. Pengetahuan itu sendiri dalam Kena Upansida terbagi menjadi dua yaitu <em>paravidya </em>dan <em>aparavidya. </em>Dalam Kena Upanisad pengetahuan hanya dapat diperoleh melalui panca indera yang kemudian diolah oleh <em>manas </em>dan pada akhirnya menjadi <em>buddhi </em>atau kecerdasan. Meskipun demikian isi pokok dari Kena Upanisad ini telah melampaui ilmu konsep-konsep ilmu pengetahuan modern yang menjdefisikan bahwa pengatahuan adalah pengalaman indera dan memiliki batasan-batasan tertentu.</p><p><strong><br /></strong><em></em></p>
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13

Brizuela, B. J., L. Elfring, J. Ballard, J. W. Tamkun, and J. A. Kennison. "Genetic analysis of the brahma gene of Drosophila melanogaster and polytene chromosome subdivisions 72AB." Genetics 137, no. 3 (July 1, 1994): 803–13. http://dx.doi.org/10.1093/genetics/137.3.803.

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Abstract The brahma gene is required for activation of the homeotic genes of the Antennapedia and bithorax complexes in Drosophila. We have isolated and characterized 21 mutations in brahma. We show that both maternal and zygotic functions of brahma are required during embryogenesis. In addition, the severe abnormalities caused by loss of maternal brahma expression show that the homeotic genes are not the only targets for brahma activation. The complex pattern of interallelic complementation for the 21 brahma alleles suggests that brahama may act as a multimer. In addition to mutations in brahma, we have isolated mutations in four other essential genes within polytene chromosome subdivisions 72AB. Based on a compilation of similar studies that include about 24% of the genome, we estimate that about 3600 genes in Drosophila can mutate to cause recessive lethality, with fewer than 900 additional genes essential only for gametogenesis. We have identified three times more transcripts than lethal complementation groups in 72AB. One transcript in 72AB is the product of the essential arf-like gene and encodes a member of the ARF subfamily of small GTP-binding proteins. Two other transcripts are probably the products of a single gene whose protein products are similar to the catalytic subunits of cAMP-dependent protein kinases.
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14

Lippi, Giuseppe, Gian Luca Salvagno, Matteo Gelati, Mairi Pucci, Claudia Lo Cascio, Davide Demonte, Diego Faggian, and Mario Plebani. "Two-center comparison of 10 fully-automated commercial procalcitonin (PCT) immunoassays." Clinical Chemistry and Laboratory Medicine (CCLM) 58, no. 1 (December 18, 2019): 77–84. http://dx.doi.org/10.1515/cclm-2019-0888.

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Abstract Background This two-center study was designed to verify comparability of procalcitonin (PCT) values among 10 different commercial immunoassays. Methods A total number of 176 routine lithium-heparin plasma samples were divided in identical aliquots and simultaneously analyzed with 10 different PCT immunoassays, including Kryptor BRAHMS PCT sensitive, Abbott Architect BRAHMS PCT, Beckman Coulter Access PCT (on Access and DXI), BioMérieux Vidas BRAHMS PCT, Diasorin Liaison BRAHMS PCT, Fujirebio Lumipulse G BRAHMS PCT, Roche BRAHMS PCT (on Cobas E801), Diazyme PCT (on Roche Cobas C702) and SNIBE Maglumi PCT. Results Highly significant correlation was always found across multiple comparisons, with correlation coefficients comprised between 0.918 and 0.997 (all p < 0.001). Bland and Altman plots analysis revealed highly variable bias among immunoassays, ranging between ±0.2% and ±38.6%. Diazyme PCT on Roche Cobas C702 and SNIBE Maglumi PCT displayed the larger overestimation, whilst PCT values were underestimated by Cobas BRAHAMS PCT. The agreement was always >80% (all p < 0.001), but varied largely across multiple comparisons, ranging between 90%–99% at 0.1 μg/L, 81%–99% at 0.25 μg/L, 83%–100% at 0.5 μg/L, 94%–100% at 2.0 μg/L and 90%–99% at 10 μg/L, respectively. The larger disagreement was observed comparing Diazyme PCT and Maglumi PCT with the other methods. Conclusions Although we found acceptable correlation among 10 commercial PCT immunoassays, the limited agreement at clinical decision thresholds remains a major issue, especially at lower end of PCT concentration, thus potentially contributing to jeopardize the clinical value of this biomarker.
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15

Salomon, Richard. "The Copper Plates of Helagupta." Indo-Iranian Journal 63, no. 1 (June 4, 2020): 3–69. http://dx.doi.org/10.1163/15728536-06301006.

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Abstract The article presents a new edition, translation, and interpretation of the inscription, which was previously published by H. Falk in 2014, of the otherwise unknown Buddhist patron Helagupta (helaüta). The inscription, datable to the latter half of the first century CE, is recorded on five copper plates and is the second longest one known in Kharoṣṭhī script/Gāndhārī language. This edition proposes several new readings and interpretations as well as discussing its cultural implications for issues such as the performance of ancestral rituals by Buddhists, and Buddhological ramifications such as the concept of “brahma merit” (Gāndhārī bramo puṇyo) and the contemporary understanding of variant forms of titles of the Buddha.
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16

Park, Hyo Yeop. "Monosemic Use of the word ‘brahman’ and the Reasons in Brahma-sūtra-bhāṣya." Journal of Eastern-Asia Buddhism and Culture 37 (March 31, 2019): 269–93. http://dx.doi.org/10.21718/eabc.2019.37.11.

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17

Maheswari, Prasanthy Devi. "Menyingkap Tuhan melalui Pengetahuan Hindu dalam Teks Bhuwana Sangksepa (Kajian Teo-Filosofi)." Sanjiwani: Jurnal Filsafat 11, no. 1 (July 2, 2020): 41. http://dx.doi.org/10.25078/sjf.v11i1.1531.

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<em><span>God is the object of science, in Hindu knowledge says that God is the main and first source of knowledge. Studying the scriptures is the main way in revealing knowledge about God. The purpose of this research is to find knowledge about God in the text Bhuwana Sangkṣepa. The benefit is to open up the insights and courage of academics in interpreting sacred texts. This text provides knowledge about God who is the Source of All, Transcendent God (God Beyond/Far from Human Understanding), God in Nirguna Brahma Terminology (Formless/Unmanifest), Transcendent-Immanent God (God is closer to understanding Humans), Nir-Saguna Brahman Terminology of God with Symbols (Nyasa), Immanent God (in consciousness or in the human mind). And then God in the Saguna Brahma Terminology (Manifested God) which includes the form of Gods (Sarva-Nama Rupa), God sink in the universe (macrocosm) and God resides in the Human Self (microcosm).</span></em>
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18

Santosh Kumar Behera, Dr. "Gurur-Brahmaa Gurur-Vissnnur-Gururdevo Maheshvarah I, Gurureva Param Brahma Tasmai Shrii-Gurave Namah II." American Journal of Educational Research 2, no. 12A (November 7, 2014): 0. http://dx.doi.org/10.12691/education-2-12a-0.

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19

Woodhouse, Luke. "Brahms." Nineteenth-Century Music Review 7, no. 1 (June 2010): 144–48. http://dx.doi.org/10.1017/s1479409800001233.

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20

Kelly, Elaine. "Brahms." Nineteenth-Century Music Review 2, no. 2 (November 2005): 207–10. http://dx.doi.org/10.1017/s1479409800002378.

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21

Struck, Michael. "Brahms." Nineteenth-Century Music Review 2, no. 2 (November 2005): 210–13. http://dx.doi.org/10.1017/s147940980000238x.

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22

Kelly, Elaine. "Brahms." Nineteenth-Century Music Review 5, no. 1 (June 2008): 137–39. http://dx.doi.org/10.1017/s1479409800002688.

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23

Seaton, Douglass. "Brahms." Nineteenth-Century Music Review 6, no. 2 (November 2009): 148–50. http://dx.doi.org/10.1017/s1479409800003207.

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George Page. "Brahms." Antipodes 28, no. 1 (2014): 98. http://dx.doi.org/10.13110/antipodes.28.1.0098.

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25

Surpi, Ni Kadek. "Śivagrha (Prambanan Temple) as an Archetype of Hindu Theology in Nusantara (An Endeavor to Discover Hindu Theological Knowledge through Ancient Temple Heritage)." Analisa: Journal of Social Science and Religion 5, no. 01 (July 29, 2020): 107–22. http://dx.doi.org/10.18784/analisa.v5i1.1024.

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Many scholars believe that the Hindu community in Nusantara worship Trimūrti (Brahmā, Visnu, and Śiva) equally. This opinion is shared among the experts. However, it is not prevalent within Hinduism. Hence, it contradicts the concept of Ista Devata (the glorification of one Devata among the others). This qualitative study examines Prambanan Temple as an Archetype of Hindu Theology in Nusantara. This study focusses on the structure of the Prambanan temple complex, which related to the concept of Hindu Nusantara Theology, the depiction of Hindu Nusantara Theology, and the special meaning of Prambanan Temple. Data analysis was carried out using an Ethnographic Content Analysis (ECA). This study concludes that Prambanan Temple is convincing as an Archetype of Hindu Theology, in two typologies. The typology of Nirguna Brahman lies in the concept where Prambanan is a place to worship Parabrahman, The Absolute, The Supreme God. Meanwhile, the typology of Saguna Brahman lies in the concept where Prambanan is a Śivagrha, The House of Lord Śiva, a place to worship Śiva as the Highest Gods. This typology of Saguna Brahman is the base of Śivaistik Theology. Prambanan temple construction uses the Vāstupurusamandala pattern, which made it as the grandest temple in Nusantara. Even though Śivagrha is popular as a temple complex to worship Tri Murti as equals, the fact which lies in temple structures as well as in the manuscript (prasasti) proves that it has a Śivaistik Concept, where Śiva is worshiped as the highest Devata (Parabrahman).
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De la Parte, Isabel. "Brahma Kumaris." Arxiu d'Etnografia de Catalunya, no. 8 (February 12, 2016): 74. http://dx.doi.org/10.17345/aec8.74-85.

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La Universidad Espiritual Brahma Kumaris inicia su historia a raíz de las experiencias espirituales de Dada Lekh Raj, su fundador. Dada Lekh Raj —según se describe en la literatura de Brahma Kumaris— nació en el seno de una familia humilde, su padre había sido un maestro rural pero él consiguió hacer fortuna como joyero en el campo de los diamantes, conquistando una elevada posición en la comunidad Sindhi de Hyderabad (ahora Pakistán).
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Margolis, Mitchell L. "Brahms' Illness." Chest 119, no. 3 (March 2001): 986. http://dx.doi.org/10.1016/s0012-3692(15)51712-1.

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Arsene, I., I. G. Bearden, D. Beavis, S. Bekele, C. Besliu, B. Budick, H. Bøggild, et al. "BRAHMS Collaboration." Nuclear Physics A 774 (August 2006): 938. http://dx.doi.org/10.1016/j.nuclphysa.2006.07.006.

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Cheng, Tsung O. "Brahms' Illness." Chest 119, no. 3 (March 2001): 985–86. http://dx.doi.org/10.1378/chest.119.3.985.

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Debbe, Ramiro, and the Brahms Collaboration. "BRAHMS Overview." Journal of Physics: Conference Series 50 (November 1, 2006): 42–49. http://dx.doi.org/10.1088/1742-6596/50/1/005.

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31

Ghosh, Dipanjan. "Brahma Kamal." Resonance 22, no. 4 (April 2017): 377–87. http://dx.doi.org/10.1007/s12045-017-0477-y.

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32

Anderson, Robert, and Michael Musgrave. "Brahms Studied." Musical Times 128, no. 1737 (November 1987): 629. http://dx.doi.org/10.2307/965522.

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Sams, Eric, and Ivor Keys. "Brahms Unlocked." Musical Times 131, no. 1765 (March 1990): 146. http://dx.doi.org/10.2307/966002.

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34

Maue, Dieter. "Uigurisches in Brahmī in nicht-uigurischen Brahmī-handschriften." Acta Orientalia Academiae Scientiarum Hungaricae 62, no. 1 (March 2009): 1–36. http://dx.doi.org/10.1556/aorient.62.2009.1.1.

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35

Saitya, Ida Bagus Subrahmaniam. "Ekologi Hindu dalam Teks Ādi Parwa." Sphatika: Jurnal Teologi 10, no. 2 (July 4, 2020): 140. http://dx.doi.org/10.25078/sp.v10i2.1550.

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<p>Natural disasters that occur today are closely related to a decrease in environmental quality caused by human actions, the occurrence of disasters, bringing humans to further consequences. Therefore, humans must change their behavior and outlook on nature. To create a harmonious life between humans and their environment in Hinduism, it is called Tri Hita Karana. The Tri Hita Karana concept is a philosophy of life, it has a concept that can preserve<br />cultural and environmental diversity amidst the impact of globalization and industrial progress. Ecology is the study of the relationship between organisms and their environment, both inorganic (abiotic) and organic (biotic) environments. In Hindu ecology there are 3 (three) dragons, namely Anantabhoga, Bāsuki, and Takṣaka. In the story of ipdiparwa, the dragon Anantabhoga was awarded by Bhaṭāra Brahmā for holding the earth. The three dragons are incarnations of the gods because seeing the state of living beings on earth is very miserable, then Lord Śiwa sent Lord Brahma to become the dragon Anantabhoga, Lord Wiṣṇu became the dragon Bāsuki, and Dewa Īśwara became the dragon Takṣaka. Anantabhoga’s dragon was in the ground, the head of the Bāsuki dragon became the sea and its tail became a mountain, while the winged Takṣaka dragon entered the sky. In the text of Śiwāgama it is mentioned that after this earth was created by Bhaṭāra Śiwa and Bhaṭāri Umā, at one time a disaster occurred, plants did not live well, water was not nutritious, and air caused illness. Therefore, Sanghyang Trimūrti came down to the world to help humans. Bhaṭāra Brahmā enters the ground and transforms into Anantabhoga’s dragon, Bhaṭāra Wiṣṇu plunges into the water, transforms into a Bāsuki dragon, and Bhaṭāra Iśwara enters into the air turning into a Takṣaka dragon.</p>
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36

Llorens. "UNA VEZ MÁS BRAHMS, PERO NO EL MISMO BRAHMS." Revista de Musicología 43, no. 1 (2020): 377. http://dx.doi.org/10.2307/26915468.

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37

Venn, Edward. "Thomas Adès and the Spectres of Brahms." Journal of the Royal Musical Association 140, no. 1 (2015): 163–212. http://dx.doi.org/10.1080/02690403.2015.1008867.

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AbstractThe appearance of a ghost in Alfred Brendel's poem ‘Brahms II’, set by Thomas Adès for baritone and orchestra in 2001, is not the first time Brahms the composer has been discussed with reference to the supernatural. In order to provide a hermeneutic interpretation of Adès's Brahms, op. 21, and an explanation of why Brahms continues to haunt composers of the twentieth and twenty-first centuries, this article draws on Derrida's notion of hauntology, exploring notions of the uncanny, late Brahms and Schoenberg's ‘Brahms the Progressive’.
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38

Dibley, Tom, and Colin Lawson. "Brahms: Clarinet Quintet." Galpin Society Journal 52 (April 1999): 342. http://dx.doi.org/10.2307/842539.

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Anderson, Robert, and Walter Frisch. "Brahms the Craftsman." Musical Times 126, no. 1707 (May 1985): 285. http://dx.doi.org/10.2307/961309.

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Bozarth, George S. "Brahms and Henschel." Musical Times 136, no. 1828 (June 1995): 270. http://dx.doi.org/10.2307/1004095.

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Anderson, Robert, Johannes Brahms, Styra Avins, and Josef Eisinger. "Brahms in Brief." Musical Times 139, no. 1863 (1998): 68. http://dx.doi.org/10.2307/1004209.

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Scharfe, Hartmut. "Kharosti and Brahmi." Journal of the American Oriental Society 122, no. 2 (April 2002): 391. http://dx.doi.org/10.2307/3087634.

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Newbould, Brian. "RECORDINGS: Johannes Brahms." Early Music XX, no. 2 (May 1992): 366. http://dx.doi.org/10.1093/earlyj/xx.2.366.

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Margolis, Mitchell L. "Brahms' Lullaby Revisited." Chest 118, no. 1 (July 2000): 210–13. http://dx.doi.org/10.1378/chest.118.1.210.

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Arsene, I. C., I. G. Bearden, D. Beavis, S. Bekele, C. Besliu, B. Budick, H. Bøggild, et al. "The BRAHMS Collaboration." Nuclear Physics A 830, no. 1-4 (November 2009): 941c. http://dx.doi.org/10.1016/j.nuclphysa.2009.10.144.

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46

Notley, Margaret. "Brahms, Dvořák, Suk." Nineteenth-Century Music Review 4, no. 1 (June 2007): 146–48. http://dx.doi.org/10.1017/s1479409800000161.

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Hamilton, Katy. "The Brahms-Institut.de." Nineteenth-Century Music Review 14, no. 3 (May 4, 2017): 439–46. http://dx.doi.org/10.1017/s1479409817000301.

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Sandberger, W. "Brahms-Briefwechsel-Verzeichnis." Music and Letters 87, no. 4 (November 1, 2006): 699. http://dx.doi.org/10.1093/ml/gcl087.

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Sanders, S. J., and the BRAHMS Collaboration. "Strangeness at BRAHMS." Journal of Physics G: Nuclear and Particle Physics 27, no. 3 (February 20, 2001): 671–76. http://dx.doi.org/10.1088/0954-3899/27/3/352.

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Whaling, Frank. "The Brahma Kumaris." Journal of Contemporary Religion 10, no. 1 (January 1995): 3–28. http://dx.doi.org/10.1080/13537909508580723.

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