Relevant bibliographies by topics / God is dead

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'God is dead'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "God is dead"

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Gould, John. "Flogging a Dead God?" Journal of Democracy 13, no. 4 (2002): 173–76. http://dx.doi.org/10.1353/jod.2002.0067.

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Davie, Grace. "Book Review: God is Dead." Theology 106, no. 831 (May 2003): 228–29. http://dx.doi.org/10.1177/0040571x0310600333.

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Wood, Denis. "Cartography is Dead (Thank God!)." Cartographic Perspectives, no. 45 (June 1, 2003): 4–7. http://dx.doi.org/10.14714/cp45.497.

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Mićić, Nikola, and Bogdana Mićić. "God is Dead, Long Live DNA." АГРОЗНАЊЕ 18, no. 2 (December 18, 2017): 143. http://dx.doi.org/10.7251/agren1702143m.

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Science was created in an effort of people to survive in given circumstances and to explain their existence to themselves, mainly by proving that God is the creator of all life . Today we know that all living things have a common denominator, DNA. Without DNA there is no life. All life forms, i.e. substantive content of life, can be broken down into individual components and their functions, which will ultimately always lead us to DNA molecule. Therefore, we undoubtedly know that all life is based on a code written in DNA molecule.
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Houlden, J. L. "Book Reviews : Their God Was Dead." Expository Times 103, no. 3 (December 1991): 84. http://dx.doi.org/10.1177/001452469110300311.

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Depoortere, Frederiek. "“God Himself Is Dead!” Luther, Hegel, and the Death of God." Philosophy and Theology 19, no. 1 (2007): 171–95. http://dx.doi.org/10.5840/philtheol2007191/29.

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Koch, Tom. "Response to “Cartography is Dead (Thank God!)”." Cartographic Perspectives, no. 48 (June 1, 2004): 4–6. http://dx.doi.org/10.14714/cp48.454.

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Hollier, Denis. "The Word of God: "I Am Dead"." October 44 (1988): 75. http://dx.doi.org/10.2307/778975.

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Kauffman, Stuart. "Must God Be Dead? Reinventing the Sacred." Theology and Science 15, no. 3 (July 3, 2017): 235–48. http://dx.doi.org/10.1080/14746700.2017.1335070.

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STEPANYAN, Andranik. "Critical Remarks on the Theoretical Significance of Vahanian’s Death of God Theology (Brief Review)." WISDOM 9, no. 2 (December 25, 2017): 56–66. http://dx.doi.org/10.24234/wisdom.v9i2.190.

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The aim of this article is to briefly present and analyse in the context of radical theology the theoretical significance of Gabriel Vahanian’s death of God theology from the theological, philosophical and cultural viewpoints. Gabriel Vahanian was a French-Armenian distinguished theologian who played a significant role in the western religious, theological-philosophical thought. The main idea of Vahanian is that the death of God is a cultural phenomenon. God himself is not dead, but men’s religious and cultural perceptions about God are dead as modern man has lost the sense of transcendence and the presence of transcendent God. That is, the death of God means his absence in the modern world. The existence of God and his reality are not self-sufficient realities anymore but are irrelevant for modern people, hence dead.
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Dissertations / Theses on the topic "God is dead"

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Adrian, Carl, and Jonas Holm. "“Dead. He is Dead. God blesses America” : Den Amerikanska pressens gestaltning av kriget mot terrorism kring Usama bin Ladins död." Thesis, Linnéuniversitetet, Institutionen för medier och journalistik (MJ), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-30388.

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Almost 10 years after the attack on World Trade Center Sept. 11 2001, Osama bin Laden was shot and killed on May 2 2011 in Pakistan. How was this event framed by the media with regards to the global war on terror? This study compares two different American newspapers – the New York Times and the New York Daily News – and how they framed the war on terrorism in the Middle East from May 2 to May 15 2011. By analyzing the framing in a perspective of the four functions of framing theory: define problems, diagnose causes, make moral judgments and suggest remedies, we found considerable differences in each papers frames. Through a qualitative text analysis of the opinion pages in these two newspapers, using three themes as a base, we found a number of differences. While the New York Times contained a form of open discussion about problems and remedies, New York Daily News takes an emotional and moral approach. These differences in content may affect the opinions of the readers. We speculate that the more open and suggestive nature of the New York Times, also opens the minds of the readers enabling them to form opinions in a liberated sense. Thus the more closed, emotional and moral nature of the New York Daily News may have greater impact on an individual’s ability to form its own opinions and moral values.
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Wilkins, Christina. "God is (un)dead : religion and identity in post-9/11 vampire narratives." Thesis, University of Southampton, 2015. https://eprints.soton.ac.uk/388834/.

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Cultural narratives have long played a valuable role in mediating difficult and politically sensitive topics. Investing metaphorical tropes with cultural significance offers audiences the opportunity to consider new perspectives and prompt important discussions. One of these tropes that has become ever more prominent in the last decade is that of the vampire. This thesis is concerned with the questions of how the figure of the vampire is used in modern narratives, and how it has changed from previous incarnations, particularly in American narratives. The rise of the modern vampire coincides with the aftermath of 9/11 and it is this link that is primarily explored here. Through an examination of three texts, Being Human, True Blood and The Strain, these chapters construct an argument for the vampire as a key figure in post-9/11 narratives and imbued with a religious significance. Being Human establishes the difference between the UK and US interpretation of the figure through a direct comparison of an original series and its American remake. This highlights the religious aspect to the figure, along with reinforcing the Americanisation of the vampire, discussed in relation to the series. With this established, the argument moves on to True Blood, looking at patriotism, terrorism and the presentation of the ‘other’ onscreen in the series. Particularly, it posits the vampire in True Blood as being representative of the Muslim other, providing a unique method for discussing post-9/11 issues of religion and identity. The argument then moves on to looking at The Strain, which presents a more explicit link between vampires and 9/11, and argues for a need for narratives that do this. By looking at theoretical research on the issues raised in the texts, particularly those of trauma and faith, it highlights a change in perspectives. Ultimately, the exploration of these texts shows a valuable use of the vampire in working through the trauma of 9/11, a need for an American vampire and the importance of religion (in its many forms) in cultural narratives.
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Uhde, Bernhard. "Is God dead? The Nietzschean phrase about the death of God” and the vitality of monotheisms in the Modern Age." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/113123.

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Currently, the great monotheistic religions –Judaism, Christianity and Islam– may seem anachronic. Judging from their principles and rituals, they appear to belong to the Middle Ages. This seems to be confirmed by a brief consideration of the history of Western science, certainly marked by first philosophy, and by its division into its three periods: ancient, medieval and modern. The One, recognized by Plotinus as the necessary condition of all multiplicity, and which religions identify with God, may be considered the principle of medieval thought. Alongside Descartes, modernity replaced this principle, and by the end of this period Nietzsche claimed that God is dead! God remains dead! We have killed him!” But, is God dead? If the Modern Age, which started with Nietzsche, has killed God, does it mean that monotheistic religions have also been deprived of life and vitality? Or do they continue to live thanks to a free and self-determined assent to a living God that can be thought in relation to the world and to men and women?
En la época moderna, las grandes religiones monoteístas –judaísmo, cristianismo e islam– pueden dar la impresión de ser anacrónicas, pues por sus principios y sus rituales parecen pertenecer al medioevo. Una breve consideración de la historia de la ciencia occidental, ciertamente marcada por la filosofía  primera y efectuada la división en sus tres épocas –antigua, medieval y moderna–, parece confirmarlo. Como principio del pensamiento medieval puede considerarse al Uno,  reconocido por Plotino como condición necesaria de toda multiplicidad y que en las religiones es identificado con Dios. Con Descartes, la época moderna sustituye este principio, y al final de esta época Nietzsche afirma que ¡Dios ha muerto! ¡Dios permanece muerto! ¡Nosotros lo hemos matado!” Pero, ¿ha muerto Dios? Si la época moderna, si la Modernidad iniciada con Nietzsche ha matado a Dios, ¿quiere decir esto que también se le ha quitado la vida, la vitalidad, a las religiones monoteístas? ¿O siguen viviendo gracias precisamente a un asentimiento libre  y autodeterminado  a un Dios  vivo que puede  pensarse en  relación con el mundo y los hombres?
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Wambunya, Tim. "The dead are not far : Luyia paremiology with special reference to gender, sexuality, death and God." Thesis, Oxford Centre for Mission Studies, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.732971.

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Hindi, Noor. "Dear God. Dear Bones. Dear Yellow." University of Akron / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=akron1590426765847724.

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Johansson, Niklas, and Andreas Boqvist. "Kakornas skymning : En profetia om galna programmerare." Thesis, Blekinge Tekniska Högskola, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:bth-960.

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Denna undersökning är en komparativ studie som utgår från hur Fredrich Nietzsche och hans Gud är död kan ha betydelse för hur utvecklare såväl som konsument uppfattar cookies i webbläsare. Syftet är att genom Fredrich Nietzsches ögon undersöka hur cookies död påverkar webbläsare och med den kunskapen problematisera användning av cookies i webbapplikationer. Undersökningen grundar sig i frågeställningen: Hur uppfattas cookies som ett maktförfogande väsen? Genom att titta på hur cookies idag används till andra ändamål än vad grundtanken en gång var, går det att utläsa hur cookies pålitlighet idag är tveksam. Cookies som länge dominerat utveckling av applikationer på Internet framstår idag i många forum som ett hot mot integritet och säkerhet. Cookies som en gång var en symbol för trygghet och robusta applikationer står under förändring och kan inte längre fungera som meningsbärare för en hel värld av Internetanvändare. Undersökningen påvisar att det inte går att utläsa för- eller mot argument som ensamt kan tala för om vi skall ha kvar cookies eller inte. Däremot kan Gud är död fungera som ett tillvägagångssätt för att betrakta cookies som en innehavare av makt eftersom att utvecklare såväl som konsument påverkas av att dödförklara cookies.
This study is a comparative study based on how Fredrich Nietzsche and his God is dead may be significant for how developers and consumers perceive cookies in the browser. The goal of the study is that through Fredrich Nietzsche's eyes examine how cookies death affect the browser and with that knowledge problematize the use of cookies in webapplications. The study is based on the question: How are cookies perceived as a being with power at its disposal? By looking at how cookies are currently being used for purposes other than the basic idea they once had, it is possible to see how cookies reliability today is doubtful. Cookies that have long dominated the development of applications on the Internet appears today in many forums as a threat to privacy and security. Cookies that were once a symbol of security and robust applications is undergoing a change and therefore can no longer serve as a meaningful vehicle for the whole world of Internet users. The study demonstrates that no pro or con arguments can be made that alone will tell if we are to retain cookies or not. However, God is dead serve as an approach to consider cookies as a holder of power because the developers as well as consumers are affected by the death of cookies.
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Vasques, Marco Anselmo. "Ideias e práticas teatrais de Flávio de Carvalho." Universidade do Estado de Santa Catarina, 2014. http://tede.udesc.br/handle/handle/1290.

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A historiografia do teatro brasileiro, pouco a pouco, vem ganhando novos contornos e novas análises. Num primeiro momento, esteve vinculada à crítica literária, depois passou a ter vida própria e se solidificou. Ainda que tenhamos muitas maneiras de registrar a cena, o teatro continua uma arte da presença, o que dificulta sua captura. O historiador, por sua vez, faz escolhas, recortes e constrói caminhos. O objetivo deste estudo é discutir as práticas e as ideias teatrais de Flávio de Carvalho, já que seus experimentos e escritos estão inseridos num momento decisivo para o teatro no Brasil, que é a sua modernização com o início dos anos de 1920, com Renato Vianna e Álvaro Moreyra na proa e sua consolidação décadas depois. Flávio de Carvalho com o Teatro Experiência e com a montagem do espetáculo O Bailado do Deus Morto, com a Experiência N° 2 e com a Experiência Nº 3, por exemplo, já reivindica, a partir dos anos de 1930, um teatro feito para a cena e para o ator. A iluminação, o cenário, o texto e o corpo do ator, enfim, passam a ser pesquisados fora da hierarquia convencional que tinha na tríade texto, ator principal e empresário a espinha dorsal de um espetáculo. Por isso, considero que a análise das ideias e das práticas teatrais de Flávio de Carvalho à luz da história e da estética pode abrir novos espaços e sugerir novos modos de olhar nossa história teatral.
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Camp, Bryan. "Where the Dead Remain." ScholarWorks@UNO, 2010. http://scholarworks.uno.edu/td/1250.

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Where the Dead Remain is a murder mystery set in a Post-Katrina New Orleans where the gods, magic and monsters of various world mythologies actually exist. The story follows a week in the life of Jude Duboisson, a once magician who is struggling with the loss of his magic and the life he had known in the wake of the storm, as he is pulled out of his torpor and into the affairs of the mighty once again. He is tasked with discovering who murdered Dodge Renaud, the fortune god of New Orleans. What he discovers, though, are some surprising truths about the fundamental nature of things: about loss, about New Orleans, and about himself.
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Livaniou, Krystallia. "Le Divin et l'Humain dans les chansons populaires grecques : évolution et mythes." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040003.

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Les chansons populaires grecques sont imprégnées d’une profonde religiosité qui apparaît à la fois comme cadre et comme vecteur d’action. Le poète populaire entretient une relation multidimensionnelle avec le Dieu de la Bible et de l’Ancien Testament et fait des saints et des anges des personnages actifs et récurrents dans les textes ; ils évoluent parallèlement avec les héros et leurs destinées s’entrecroisent. Charos est une figure mythique qui joue un rôle fondamental dans l’ensemble des chansons. Personnage mythologiquement et symboliquement sophistiqué, Charos constitue le pilier des mirologues. Ses relations ambiguës avec la divinité déterminent celles qu’il entretient avec l’homme et fait de lui un être à part. A la fois incarnation du mal et agent de la mort, son riche parcours historique dévoile ses nombreuses facettes, ainsi que ses liens avec certaines figures héroïques ambigües telles que Digenis ou Tsamados. La nature et les animaux détiennent un rôle significatif, caractérisé d’une sacralité profonde, et ils accompagnent l’homme des chansons dans tous les aspects de sa vie personnelle et sociale. Leur capacité de métamorphose et leur rôle d’annonciateurs dans les ballades, placent les animaux sur le devant de la scène et leur accordent un rôle de première importance dans le déroulement de l’action. Le poète accorde une importance particulière à l’aspect social du sacré en explorant la notion de la trahison divine mais également celle de l’obéissance de l’homme à son dieu. La vie monacale et le clergé comme l’altérité religieuse, deviennent l’objet d’une critique d’ordre social et une source d’humour. Les chansons populaires véhiculent en les adaptant un nombre important de mythes qui ont une logue présence sur le territoire hellénique : le mythe de Tantale, de Calypso et d’Adonis en font partie. L’héritage antique de l’expression publique du deuil, du rachat du mort et du tombeau du héros vient former les bases de la philosophie populaire et fait de la mort un véritable croisement de cultures
Greek folk songs are infused with a profound religiosity that appears both as a framework and as a means of action. The folk poet has a multidimensional relationship with the God of the Bible and of the Old Testament and makes saints and angels active and recurrent personalities in his texts; they evolve in parallel with the heroes, and their destinies intertwine. Charos is a mythical figure that plays a fundamental role throughout the songs. A mythologically and symbolically sophisticated personality, Charos is the pillar of the lament songs. His ambiguous relationship with the divine determines his relationship with man, and makes him a separate being. Both incarnation of evil and agent of death, his rich historical journey reveals his many faces, as well as his links with some heroic and ambiguous figures such as Digenis or Tsamados. Nature and the animals hold a significant role, characterised by a profound sacredness, and they accompany man in all aspects of his personal and social life. Their ability to transform and their role as announcers in the ballads, place the animals on the front of the stage and grant them a major role in the unfolding of the action. The poet attaches particular importance to the social aspect of the sacred by exploring the notion of divine betrayal but also that of obedience of man to his god. Monastic life and the clergy, as well as religious diversity, become objects of social criticism, and a source of humour. Folk songs preserve an important number of myths by adapting them, that have a literary presence in the Hellenic territory: the myths of Tantalus, Calypso and Adonis belong to them. The ancient heritage of the public expression of grief, of the redemption of the dead and of the hero's tomb, forms the basis of folk philosophy and makes death a true crossroads of cultures
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Kerch, Thomas Michael. "Being dear to God due measure and moderation in late Plato /." Connect to Electronic Thesis (CONTENTdm), 2008. http://worldcat.org/oclc/453859286/viewonline.

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Books on the topic "God is dead"

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Currie, Ron. God is dead. New York: Penguin Books, 2008.

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Currie, Ron. God Is Dead. New York: Penguin Group USA, Inc., 2008.

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Kubo, Tite. Bleach: God is dead. San Francisco: VIZ Media, 2012.

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Timbreza, Florentino T. Alternative to a dead God. Malate, Manila, Philippines: De La Salle University Press, 2001.

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God is dead: Ron Currie, Jr. New York: Viking, 2007.

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Kubo, Tite. Si shen: Bleach : God is dead. Taibei Shi: Dong li chu ban she you xian gong si, 2011.

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Logan, Glenn. Prayers to a dead god: 125 poems. Fairfax, VA: North American International, 2001.

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God Is Dead: Secularization in the West. Oxford, UK: Blackwell Publishing Limited, 2002.

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Congdon, Kirby. God is dead (again): One-act plays. Rockford, MI: Presa Press, 2006.

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If God is dead, everything is permitted? New Brunswick, N.J: Transaction Publishers, 2008.

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Book chapters on the topic "God is dead"

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Schober, Adrian. "God is Dead." In Possessed Child Narratives in Literature and Film, 63–86. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230599543_3.

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Gall, Robert S. "God is Dead: The Destruction of Onto-Theo-Logy." In Beyond Theism and Atheism: Heidegger’s Significance for Religious Thinking, 14–38. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3683-6_2.

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Meulemann, Heiner. "Steve Bruce: God is Dead. Secularization in the West (2002)." In Schlüsselwerke der Religionssoziologie, 551–56. Wiesbaden: Springer Fachmedien Wiesbaden, 2019. http://dx.doi.org/10.1007/978-3-658-15250-5_60.

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"Dead God." In The Thirst for Annihilation, 71–78. Routledge, 2002. http://dx.doi.org/10.4324/9780203411902-11.

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Macdiarmid, Derry. "God is dead!" In Century of Insight, edited by Sue Macdiarmid, 99–104. Routledge, 2018. http://dx.doi.org/10.4324/9780429472749-12.

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"Dead Gods." In Sex, God, and Rock 'n' Roll, 155–61. 1517 Media, 2020. http://dx.doi.org/10.2307/j.ctvcb5bnj.41.

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"To Speak Rightly of God." In Rising from the Dead, 83–90. Routledge, 2013. http://dx.doi.org/10.4324/9781315808413-16.

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"5 Music to Raise the Dead." In God Rock, Inc., 137–65. University of California Press, 2020. http://dx.doi.org/10.1525/9780520974784-009.

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Green, Emma. "Will Anyone Remember Eleven Dead Jews?" In The God Beat, 103–12. Broadleaf Books, 2021. http://dx.doi.org/10.2307/j.ctv1b0fwg0.14.

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Dietrich, Eric. "Does God Want You Dead?" In Excellent Beauty, 69–81. Columbia University Press, 2015. http://dx.doi.org/10.7312/columbia/9780231171021.003.0006.

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Conference papers on the topic "God is dead"

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FLEURY, PAUL A. "INTRODUCTION OF DEAN MARY GOOD." In Proceedings of the Memorial Symposium. WORLD SCIENTIFIC, 2006. http://dx.doi.org/10.1142/9789812773562_0007.

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Vázquez-Enríquez, Manuel, Pablo Losada-Rodríguez, Mateo González-Cid, and José L. Alba-Castro. "Deep learning and collaborative training for reducing communication barriers with deaf people." In GoodIT '21: Conference on Information Technology for Social Good. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3462203.3475912.

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Di Gregorio, Marianna, Monica Sebillo, Giuliana Vitiello, Antonio Pizza, and Federico Vitale. "ProSign Everywhere - Addressing Communication Empowerment Goals for Deaf People." In GoodTechs '19: EAI International Conference on Smart Objects and Technologies for Social Good. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3342428.3342695.

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Chorfi, Zoubida, Loubna Benabbou, and Abdelaziz Berrado. "A two stage DEA approach for evaluating the performance of public pharmaceutical products supply chains." In 2016 3rd International Conference on Logistics Operations Management (GOL). IEEE, 2016. http://dx.doi.org/10.1109/gol.2016.7731661.

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Oukil, Amar. "Designing efficient material handling systems: a two-stage approach based on DEA cross-efficiency." In 2020 5th International Conference on Logistics Operations Management (GOL). IEEE, 2020. http://dx.doi.org/10.1109/gol49479.2020.9314754.

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Druenne, E., A. Ehrenmann, G. de Maere d'Aertrycke, and Y. Smeers. "Good-Deal Investment Valuation in Stochastic Generation Capacity Expansion Problems." In 2011 44th Hawaii International Conference on System Sciences (HICSS 2011). IEEE, 2011. http://dx.doi.org/10.1109/hicss.2011.214.

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Taba, Navid Hashemi, and Ahdieh Sadat Khatavakhotan. "The Sufficiency of Good thought and Good Deed: A Philosophical, Psychological, and Literary Phenomenological Research." In International Conference on Culture Heritage, Education, Sustainable Tourism, and Innovation Technologies. SCITEPRESS - Science and Technology Publications, 2020. http://dx.doi.org/10.5220/0010317004620468.

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Pires de Souza, Leonardo, and Rodrigo Zelir Azzolin. "Dead Zone Compensation in Direct Current Motors: A Review." In Congresso Brasileiro de Automática - 2020. sbabra, 2020. http://dx.doi.org/10.48011/asba.v2i1.1223.

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As one of the types of electric motors, DC motors are presented, a class of motors that is commonly used in torque and speed control systems. The control of these motors in real applications is affected by system nonlinearities, such as the dead zone, which limits the motor to fulfill its task with precision since it disables the motor movement for certain applied inputs. Thus, control methods need to be implemented to compensate it. Three modern control methods generate good compensation results: artificial neural networks, fuzzy logic and sliding mode control. Thus, this study aims to perform a review of the available literature on the use of these methods in the compensation of the dead zone in direct current motors.
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Koumoutsos, Ioannis, John Klein, Elisabeta Compot, Sungjae Hwang, Alida Finze, and Giovanni Tritto. "PTU-062 “The only good H. pylori is a dead H. pylori” – challenges in isolation and eradication." In British Society of Gastroenterology Annual Meeting, 17–20 June 2019, Abstracts. BMJ Publishing Group Ltd and British Society of Gastroenterology, 2019. http://dx.doi.org/10.1136/gutjnl-2019-bsgabstracts.278.

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Zhang, Bing-nan, and Ping Shi. "China's Gold Industry, based on DEA Efficiency Analysis of Listed Companies." In 2011 International Conference on Management and Service Science (MASS 2011). IEEE, 2011. http://dx.doi.org/10.1109/icmss.2011.5998143.

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Reports on the topic "God is dead"

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Seybold, Patricia. Why the HP/Compaq Deal is Good for Customers. Boston, MA: Patricia Seybold Group, February 2002. http://dx.doi.org/10.1571/psgp2-14-02cc.

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Cochrane, John, and Jesus Saa-Requejo. Beyond Arbitrage: "Good-Deal" Asset Price Bounds in Incomplete Markets. Cambridge, MA: National Bureau of Economic Research, March 1996. http://dx.doi.org/10.3386/w5489.

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Seybold, Patricia. Sun and Microsoft Deal: Good News for Linux & Java. Boston, MA: Patricia Seybold Group, April 2004. http://dx.doi.org/10.1571/psgp4-8-04cc.

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Cutler, David, Arnold Epstein, Richard Frank, Raymond Hartman, Charles King, Joseph Newhouse, Meredith Rosenthal, and Elizabeth Richardson Vigdor. How Good a Deal Was the Tobacco Settlement?: Assessing Payments to Massachusetts. Cambridge, MA: National Bureau of Economic Research, June 2000. http://dx.doi.org/10.3386/w7747.

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Kelly, Luke. Characteristics of Global Health Diplomacy. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/k4d.2021.09.

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This rapid review focuses on Global Health Diplomacy and defines it as a method of interaction between the different stakeholders of the public health sector in a bid to promote representation, cooperation, promotion of the right to health and improvement of health systems for vulnerable populations on a global scale. It is the link between health and international relations. GHD has various actors including states, intergovernmental organizations, private companies, public-private partnerships and non-governmental organizations. Foreign policies can be integrated into national health in various ways i.e., designing institutions to govern practices regarding health diplomacy (i.e., health and foreign affairs ministries), creating and promoting norms and ideas that support foreign policy integration and promoting policies that deal with specific issues affecting the different actors in the GHD arena to encourage states to integrate them into their national health strategies. GHD is classified into core diplomacy – where there are bilateral and multilateral negotiations which may lead to binding agreements, multistakeholder diplomacy – where there are multilateral and bilateral negotiations which do not lead to binding agreements and informal diplomacy – which are interactions between other actors in the public health sector i.e., NGOs and Intergovernmental Organizations. The US National Security Strategy of 2010 highlighted the matters to be considered while drafting a health strategy as: the prevalence of the disease, the potential of the state to treat the disease and the value of affected areas. The UK Government Strategy found the drivers of health strategies to be self-interest (protecting security and economic interests of the state), enhancing the UK’s reputation, and focusing on global health to help others. The report views health diplomacy as a field which requires expertise from different disciplines, especially in the field of foreign policy and public health. The lack of diplomatic expertise and health expertise have been cited as barriers to integrating health into foreign policies. States and other actors should collaborate to promote the right to health globally.
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Accessing good communication – Deaf children in a mental health assessment. ACAMH, May 2020. http://dx.doi.org/10.13056/acamh.11882.

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