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1

Instant soup. New York, NY: Atheneum, 1991.

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2

Sterbenz, Carol Endler. Instant gratification candles: Fast & fabulous projects. San Francisco, U.S.A: Chronicle Books, 2001.

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3

The fourth instinct: The call of the soul. London: Piatkus, 1994.

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4

Stassinopoulos, Huffington Arianna. The fourth instinct: The call of the soul. New York: Simon & Schuster, 1994.

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5

Cry of our native soul: Our instinct for creation-centered spirituality. Highland City, FL: Rainbow Books, 1998.

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6

Chanchus, Sylvie. Au Tribunal de Villefranche de Lauragais sous le Consulat et l'Empire. [Toulouse]: Association Les Amis des archives de la Haute-Garonne, 1993.

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7

al-Wasaṭ, Jāmiʻat, ed. La justice pénale française sous le protectorat: L'exemple du tribunal de première instance de Sousse, 1888-1939. Tunis: l'Or du temps, 2001.

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8

Wagar, W. Warren. Memoirs of the future. Binghamton, N.Y: Global, 2001.

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9

Panduan praktis menyusun Standard Operating Procedures (SOP) instansi pemerintah: Dilengkapi dengan contoh dan aplikasi serta Permenpan-RB no. 35 tahun 2012 tentang pedoman penyusunan standar operasional prosedur administrasi pemerintahan. Yogyakarta: Total Media, 2012.

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10

Parker, Philip M. The 2007-2012 World Outlook for Instant Soup. ICON Group International, Inc., 2006.

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11

Parker, Philip M. The 2007-2012 Outlook for Instant Soup in Japan. ICON Group International, Inc., 2006.

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12

Parker, Philip M. The 2007-2012 Outlook for Instant Soup in India. ICON Group International, Inc., 2006.

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13

Parker, Philip M. The 2007-2012 Outlook for Instant Soup in Greater China. ICON Group International, Inc., 2006.

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14

Parker, Philip M. The 2007-2012 Outlook for Instant Soup in the United States. ICON Group International, Inc., 2006.

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15

The "I Love My Instant Pot®" Soups, Stews, and Chilis Recipe Book: From Chicken Noodle Soup to Lobster Bisque, 175 Easy and Delicious Recipes. Adams Media, 2019.

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16

Mersel, Alexis. Instant Pot Soups. Weldon Owen, Incorporated, 2020.

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17

Sterbenz, Carol Endler, and Genevieve Sterbenz. Instant Gratification: Candles: Fast and Fabulous Projects (Instant Gratification) (Instant Gratification). Chronicle Books, 2001.

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18

Natural Highs: 70 Instant Energizers for Body and Soul. Octopus Publishing Group, 2019.

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19

Instant Karma: The Heart and Soul of a Ski Bum. Ghost Road Press, 2007.

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20

Fourth Instinct: The Call of the Soul. Simon & Schuster, 2003.

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21

Paine, Martyn. Physiology of the Soul and Instinct as Distinguished From Materialism. Kessinger Publishing, 2003.

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22

Big Book of Instant Pot Recipes: Make Healthy and Delicious Breakfasts, Dinners, Soups, and Desserts. Good Books, 2019.

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23

Shelley, Braxton D. Healing for the Soul. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197566466.001.0001.

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Between the first and last words of a Black gospel song, musical sound acquires spiritual power. During this unfolding, a variety of techniques facilitate musical and physical transformation. The most important of these is a repetitive musical cycle known by names including the run, the drive, the special, and the vamp. Through its combination of reiteration and intensification, the vamp turns song lyrics into something more potent. While many musical traditions use vamps to fill space, or occupy time in preparation for another, more important event, in gospel, vamps are the main event. Why is the vamp so central to the Black gospel tradition? What work—musical, cultural, and spiritual—does the gospel vamp do? And what does the vamp reveal about the transformative power of Black gospel more broadly? This book explores the vamp’s essential place in Black gospel song, arguing that these climactic musical cycles turn worship services into transcendent events. In the following pages, the words and music of Richard Smallwood, a paradigmatic contemporary gospel composer, anchor the book’s investigation of the convergence of sound and belief in the Gospel Imagination. Smallwood’s expansive oeuvre is especially illustrative of the eclecticism and homiletic intention that characterize gospel music. Along the way, this study brings Smallwood’s songs and the ideas that frame them into conversation with many of the tradition’s exemplars: Edwin and Walter Hawkins, Twinkie Clark, Kurt Carr, Margaret Douroux, V. Michael McKay, and Judith McAllister, among others. Focusing on choral forms of gospel song, this book shows how the gospel vamp organizes expressive activity around a moment of transcendence, an instant when the song shifts to a heightened space of musical activity. This sonic escalation fuels traffic between the seen world and another, bringing believers into contact with a host of scenes from scripture, and with the divine, too.
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24

Logsdon, Jason. The Instant Pot® Ultimate Sous Vide Cookbook: 100 No-Pressure Recipes for Perfect Meals Every Time. Sterling Epicure, 2018.

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25

Natural Highs for Body & Soul: 70 Instant Energizers to Banish Everyday Energy Lows (Hamlyn Mind, Body, Spirit S.). Hamlyn, 2005.

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26

Goethe, Johann Wolfgang von. The Sorrows of Young Werther. Translated by David Constantine. Oxford University Press, 2012. http://dx.doi.org/10.1093/owc/9780199583027.001.0001.

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‘I have so much and my feeling for her devours everything, I have so much and without her everything is nothing.’ The Sorrows of Young Werther propelled Goethe to instant fame when it first appeared in 1774. Goethe drew on his own unhappy experiences to tell the story of Werther, a young man tormented by his love for Lotte, a tender-hearted girl who is promised to someone else. Overwhelmed by his feelings, Werther begins to see only one way to escape from his anguish. Goethe's story of a sensitive young artist alienated from society channelled the Romantic sensibility of the day and led to a wave of imitations. Werther's searching introspection and the passionate intensity with which he bares his soul have an immediacy that is all the more powerful for being expressed in letters; charting the course of his emotions, they give added drama to the unfolding account. David Constantine's new translation captures the novel's lyric clarity, and his introduction and notes illuminate Goethe's achievement.
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27

Björk, Mårten. Plotinus. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474423632.003.0020.

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The philosophy of Plotinus plays a contradictory role in Giorgio Agamben’s corpus. He comments on Plotinus in a lapidary fashion in several articles and essays before commencing the Homo Sacer series, where he undertakes a longer and more ambiguous analysis of Plotinus in Opus Dei and The Use of Bodies. In Opus Dei, Agamben develops the brief criticism of Plotinus he proposed in The Kingdom and theGlory in order to describe the crucial instance when Western metaphysics starts to designate being as operativity: ‘The place and moment when classical ontology begins that process of transformation that will lead to the Christian and modern ontology is the theory of the hypostases in Plotinus’ (OD 58). Agamben is referring to the development in the Enneads of the idea of the three hypostases of being – the One, the Soul and the Intellect – from which the whole complex of reality emanates.
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28

Rowett, Catherine. Discovering What Justice Is in Plato’s Republic. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199693658.003.0007.

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The chapter argues that Plato makes Socrates abandon the search for a definition of justice after Republic 1. He then adopts a different approach that neither requires nor expects a definition, but instead investigates an iconic instance of justice—here, an exemplary city. In Republic 4, we find Socrates discovering not justice itself (the form, the concept), or a definition of justice (as many have supposed), but merely the city’s justice (a token case), complementing its other virtues. Consequently it transpires that one should not read the so-called analogy between soul and state as others often read it, nor is it vulnerable to their classic objections. Instead, by taking seriously Plato’s metaphor of rubbing sticks to make a spark, we discover what the author calls Plato’s iconic method, whereby we refine our grasp of the concept by attention to just one or two rather different iconic examples in different domains.
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29

Douglass, Frederick. My Bondage and My Freedom. Edited by Celeste-Marie Bernier. Oxford University Press, 2019. http://dx.doi.org/10.1093/owc/9780198820710.001.0001.

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It was said to me, “Better have a little of the plantation manner of speech than not; ‘tis not best that you seem too learned.”’ Appearing in 1855, My Bondage and My Freedom is the second autobiography written by Frederick Douglass (1818–95), a man who was born into slavery in Maryland and who went on to become the most famous antislavery author, orator, philosopher, essaysist, historian, intellectual, statesman and freedom-fighter in US history. An instant bestseller, Douglass's autobiography tells the story of his early life as lived in ‘bondage’ and of his later life as lived in a ‘freedom’ that was in name only. Recognizing that his body and soul were bought and sold by white slaveholders in the US South, he soon realized his story was being traded by white northern antislavery campaigners. Douglass's My Bondage and My Freedom is a literary, intellectual and philosophical tour-de-force in which he betrays his determination not only to speak but to write ‘just the word that seemed to me the word to be written by me.’ This new edition examines Douglass's biography, literary strategies and political activism alongside his depiction of Black women's lives and his narrative histories of Black heroism. This volume also reproduces Frederick Douglass's only work of fiction, The Heroic Slave, published in 1853.
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30

Corcilius, Klaus. Ideal Intellectual Cognition in Timaeus 37 A 2–C 5. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198825128.003.0003.

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Plato's depiction of the world soul's cognitive activity in Timaeus 37 A 2‐C 5 offers a general account of intellectual cognition. He gives this account by describing the activity of an ideal cognitive agent, involving the very same comparative mechanism that governs human intellectual activity, namely, the active production of a propositional grasp of sameness and difference that things have in relation to each other in several respects. Plato depicts the world soul's intellectual activity as entirely devoid of immediate forms of cognition such as perception and/or intellectual intuition: everything the world soul cognizes is the outcome of its active comparison of things with each other. In particular, there is no direct cognitive grasp of the being of things. The paper ends with a suggestion as to how to understand Plato's account of the world soul's activity as an instance of the ‘like is known by like’ principle of cognition.
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31

Pollock, Jonathan. Of Mites and Motes: Shakespearean Readings of Epicurean Science. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474427814.003.0007.

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This chapter is devoted to the rediscovery of Lucretius in the early modern period. Even though Shakespeare had no access to writings by Epicurus, there is a strong likelihood that he knew the De rerum natura by Lucretius, were it only via Montaigne’s Essays. It is Jonathan Pollock’s contention that the prevalence of weather imagery in Shakespeare’s later plays not only results from his propensity to cloud-gazing but also from his interest in Lucretius’s use of meteorological models in order to explain the creation and disintegration of material objects and living beings. Epicurean science recognizes only (atomic) matter and void, it denies the reality of a spiritual “substance” (God or an immortal soul). It would seem that Shakespeare uses Lucretian doctrine as a means of establishing dialectical oppositions: set against Lear’s naive paganism or Cordelia’s redemptive figure, for instance, atomism portrays a world without Divine Providence of any sort, subject to purely material forces.
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32

Series, Michigan Historical Reprint. Physiology of the soul and instinct, as distinguished from materialism. With supplementary demonstrations of the divine communication of the narratives of creation and the flood. By Martyn Paine. Scholarly Publishing Office, University of Michigan Library, 2005.

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33

Bartoloni, Paolo. Dante Alighieri. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474423632.003.0012.

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The Italian poet Dante Alighieri (1265–1321) is invoked several times in the work of Giorgio Agamben, often in passing to stress a point, as when discussing the political relevance of désoeuvrement (KG 246); to develop a thought, as in the articulation of the medieval idea of imagination as the medium between body and soul (S, especially 127–9); or to explain an idea, as in the case of the artistic process understood as the meeting of contradictory forces such as inspiration and critical control (FR, especially 48–50). So while Agamben does not engage with Dante systematically, he refers to him constantly, treating the Florentine poet as an auctoritas whose presence adds critical rigour and credibility. Identifying and relating the instances of these encounters is useful since they highlight central aspects of Agamben’s thought and its development over the years, from the first writings, such as Stanzas, to more recent texts, such as Il fuoco e il racconto and The Use of Bodies. The significance of Agamben’s reliance on Dante can be divided into two categories: the aesthetic and the political. The following discussion will address each of these categories separately, but will also emphasise the philosophical continuity that links the discussion of the aesthetic with that of the political. While in the first instance Dante is offered as an example of poetic innovation, especially in relation to the use of language and imagination, in the second he is invoked as a forerunner of new forms of life. Mediality and potentiality are the two pivots connecting the aesthetic and the political.
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