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Journal articles on the topic 'James' Way'

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Published: 4 June 2021
Last updated: 16 February 2022

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1

Podles, Leon J. "The Way of St. James." Chesterton Review 37, no. 3 (2011): 668–81. http://dx.doi.org/10.5840/chesterton2011373/4104.

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2

Perrone, Sean T., and Carol Traynor. "Mapping the Way of St. James." Church History and Religious Culture 101, no. 1 (February 23, 2021): 3–32. http://dx.doi.org/10.1163/18712428-bja10013.

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Abstract Every year, more historians and scholars in related humanities disciplines are using Geographical Information Systems (GIS) and mapping technology in their research. The field of spatial history/spatial humanities is growing. Yet, many scholars are still unaware of the potential of using mapping technology to interpret the past and further their academic research. Mapping helps us to see the movement of people and ideas over time and thereby raises new research questions. This article seeks to introduce readers to the field of spatial history and to illustrate the potential of GIS by examining the medieval pilgrimage to Santiago de Compostela. In particular, the article uses spatial analysis to add further evidence that Aimeric Picaud, the author of the twelfth-century Pilgrim’s Guide to Santiago de Compostela, likely did not make the trip as described in his text.
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3

Golaz, Jean-Christophe, James D. Doyle, and Shouping Wang. "One-Way Nested Large-Eddy Simulation over the Askervein Hill." Journal of Advances in Modeling Earth Systems 1, no. 3 (March 2009): n/a. http://dx.doi.org/10.3894/james.2009.1.6.

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4

Dooley, Patrick K. "William James on the Human Way of Being." Newsletter of the Society for the Advancement of American Philosophy 17, no. 52 (1989): 8. http://dx.doi.org/10.5840/saap1989175224.

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5

Spath, Jeanne. "James Galway Music as a Way of Life." Music Educators Journal 85, no. 4 (January 1999): 24–25. http://dx.doi.org/10.2307/3399529.

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6

Felkai, Peter. "Medical Problems of Way of St. James Pilgrimage." Journal of Religion and Health 58, no. 2 (January 2, 2019): 566–71. http://dx.doi.org/10.1007/s10943-018-00744-z.

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7

Mróz, Franciszek, and Jacek Matuszczak. "New Way – resocialization on the Camino de Santiago." Problemy Opiekuńczo-Wychowawcze 585, no. 10 (December 31, 2019): 15–22. http://dx.doi.org/10.5604/01.3001.0013.6834.

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Camino de Santiago, or the Way of St. James, is a pilgrimage route which has existed for more than 1,000 years and leads to the Shrine of St. James in Santiago de Compostela. Currently, it is the best-known pilgrimage and cultural route in Europe. It is often referred to as the “most beautiful road in the world” or the “main street in Europe”. The Way of St. James has been used in prisoner resocialization schemes for many years in Western Europe and since 2013 also in Poland. “New Way” is an innovative project consisting of a two-week pilgrimage of a prisoner who straight from the penitentiary sets out along with the guardian on the Way of St. Jakub from Lublin to Krakow. The aim of the program is to change a young person who, while walking for more than 400 km along Camino de Santiago, has a lot of time to think about his previous life. The task of the guardian is to offer assistance and individual work with the prisoner. Great importance in the project is attributed to the meetings of the prisoner with residents and pastors, who often help on the pilgrimage. An important element of the „New Way” is also to provide young person, after completing the Camino, study of professional competence, referral to an internship and then help in finding a job.
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8

Mróz, F., and Ł. Mróz. "Pilgrimage and religious tourism on the Way of St. James - the first European cultural route." Visnyk of the Lviv University. Series Geography 2, no. 43 (October 19, 2013): 366–79. http://dx.doi.org/10.30970/vgg.2013.43.1742.

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Since last two decades we notice an intensive growth of the pilgrimage movement along the Way os St. James. This route connecting furthests places in Europe and ending in Santiago de Compostela is based on a medieval transportation route called The Royal Route – Via Regia. The route exists for over 1000 years and is constantly developed thanks to actions taken by the authorities of the Catholic Church, governments and non-government organizations, as well as numerous enthusiastics of the Way of St. James. Keywords: The Way of St. James - Camino de Santiago, the route Via Regia, European Cultural Routes, pilgrimage, religious tourism, cultural tourism.
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9

Edwards, David. "The Way of the Pathans. James W. SpainPathans of the Latter Day. James W. Spain." Journal of Anthropological Research 55, no. 1 (April 1999): 166–67. http://dx.doi.org/10.1086/jar.55.1.3630992.

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10

Banagan, Robert. "The Decision, a Case Study: Lebron James, Espn and Questions about us Sports Journalism Losing its Way." Media International Australia 140, no. 1 (August 2011): 157–67. http://dx.doi.org/10.1177/1329878x1114000119.

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When reigning NBA Most Valuable Player, LeBron James announced that he was leaving the Cleveland Cavaliers to join the Miami Heat via free agency in a nationally televised special on 8 July 2010, it set off a firestorm of controversy throughout US sports journalism and popular culture. While the media criticised ESPN, the self-proclaimed ‘Worldwide Leader in Sports’, for its lack of journalistic integrity in the broadcasting of James’ announcement as a one-hour live special entitled The Decision, James himself was vilified in the press as ‘arrogant’, ‘selfish’ and ‘a traitor’. By taking LeBron James’ decision to join the Heat as a case study, this article proposes that James and ESPN are inextricably intertwined, for they operate under the same set of governing philosophies. Through analysis of their enmeshed relationship, alarming issues are raised regarding US sports journalism: the growing confusion regarding ethics, the spread of opportunism for profit and the media's imposition of nostalgic values on the modern athlete – values of which today's sportsman has little or no concept. As a result of this analysis, conclusions are drawn regarding the current inability of US sports journalism to police itself.
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11

WELZEN, Huub. "The Way of Perfection - Spirituality in the Letter of James." Studies in Spirituality 13 (January 1, 2003): 81–98. http://dx.doi.org/10.2143/sis.13.0.504590.

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12

Davis, Philip E. "William James and a New Way of Thinking about Logic." Southern Journal of Philosophy 43, no. 3 (September 2005): 337–54. http://dx.doi.org/10.1111/j.2041-6962.2005.tb01957.x.

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13

Cardoso, Lucília, Arthur F. De Araújo, Jose A. Fraiz Brea, and Noelia Araújo Vila. "Pilgrimage or tourism Travel motivation on Way of Saint James." International Journal of Tourism Anthropology 8, no. 1 (2020): 1. http://dx.doi.org/10.1504/ijta.2020.10036594.

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Vila, Noelia Araújo, Lucília Cardoso, Arthur F. De Araújo, and Jose A. Fraiz Brea. "Pilgrimage or tourism Travel motivation on Way of Saint James." International Journal of Tourism Anthropology 8, no. 1 (2020): 1. http://dx.doi.org/10.1504/ijta.2020.113922.

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15

Lopez, Lucrezia, Rubén Camilo Lois González, and Belén Ma Castro Fernández. "Spiritual tourism on the way of Saint James the current situation." Tourism Management Perspectives 24 (October 2017): 225–34. http://dx.doi.org/10.1016/j.tmp.2017.07.015.

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16

Nellis, Mike. "The ‘Third Way’ for Probation: A Reply to Spencer and James." Howard Journal of Criminal Justice 34, no. 4 (January 26, 2009): 350–53. http://dx.doi.org/10.1111/j.1468-2311.1995.tb00851.x.

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17

Santos, Xosé M. "The Way of Saint James as an event: politics and nation." Journal of Policy Research in Tourism, Leisure and Events 8, no. 3 (August 3, 2016): 233–48. http://dx.doi.org/10.1080/19407963.2016.1214960.

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18

Girardot, N. J. "‘Finding the Way’: James Legge and the Victorian Invention of Taoism." Religion 29, no. 2 (April 1999): 107–21. http://dx.doi.org/10.1006/reli.1999.0187.

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19

Manfredi, Juan Luis. "Xacobeo: the international press’ perception of the Way of St James (2009-2017)." methaodos revista de ciencias sociales 7, no. 2 (September 9, 2019): 198–212. http://dx.doi.org/10.17502/m.rcs.v7i2.308.

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This work studies the international press’s perception of the Way of St James in 111,968 articles published in 21 languages during the period 2009-2017. The study performed here on what has been identified as a place branding activity with the collaboration of the public and private sectors is based on three hypotheses: 1) the international press coverage of the Way of St James is seasonal, i.e. directly related to a rise in summer visitor numbers; 2) the Way is a relevant asset in the construction of the image of Spain as an international tourist destination as regards culture, religion, and art; and 3) the Xacobeo brand is recognised and well-placed in the reference press. As to the first assumption, it has been observed that an increase in international press coverage of the Way –generally positive – does indeed coincide with a rise in the number of pilgrims during the summer months, and when this coverage continues in the following months it boosts visitor numbers. The second assumption has also been confirmed. But as regards the Xacobeo brand its perception leaves a lot of be desired: it seems the great managerial challenge to boost tourism in the next years.
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20

Plaatjies-Van Huffel, Mary-Anne. "Blackness as an ontological symbol: The way forward." Review & Expositor 117, no. 1 (February 2020): 101–13. http://dx.doi.org/10.1177/0034637320904718.

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This article focuses on Black liberation theology from a non-western perspective and suggests a deconstructive treatment of Black liberation theology, engaging Cone’s work critically. The critical question in reading texts on Black theology is whether poststructural theories on language, subjectivity, social processes, and institutions can identify areas and strategies for change with regard to Black liberation theology. James Cone was critical regarding a poststructural foundational approach. Even so, this article uses poststructuralism as a lens to attend to the subthemes of blackness as ontological symbol, dethroning the author in a poststructural discourse of Black theology, Black theology and Black power, Black liberation theology and anthropology, and Black theology and experience.
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21

Lois González, Rubén C., and Lucrezia Lopez. "Liminality Wanted. Liminal landscapes and literary spaces: The Way of St. James." Tourism Geographies 22, no. 2 (August 7, 2019): 433–53. http://dx.doi.org/10.1080/14616688.2019.1647452.

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22

Taketani, Etsuko. "The Cartography of the Black Pacific: James Weldon Johnson's Along This Way." American Quarterly 59, no. 1 (2007): 79–106. http://dx.doi.org/10.1353/aq.2007.0033.

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23

Ostrowski, Maciej, and Anna Wiater-Kawecka. "The Fifth Gospel in the Context of the Way of St. James." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 11, no. 1 (March 31, 2021): 71. http://dx.doi.org/10.15633/pch.3885.

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24

Small, Flicka. "Olives, Oysters and Oranges: A new way of reading James Joyce’s Ulysses." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2012 (January 1, 2012): 98–101. http://dx.doi.org/10.33178/boolean.2012.22.

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James Joyce’s Ulysses tells the story of a day in the life of a city. The city is Dublin and the main protagonists are Leopold Bloom, an advertising canvasser of Jewish race; his wife Molly, a singer who is having an affair with a concert promoter Blazes Boylan; and Stephen Dedelus, an aesthetic young teacher. In eighteen episodes, Joyce uses Homer’s Odyssesy as a framework for his novel. Each episode is represented by a bodily organ which gives life to the city. Each episode also has an allotted hour of the day, and meals chart the progress of time. Bloom is introduced in Episode 4, ‘Calypso’, making breakfast in bed for Molly, and cooking a kidney for himself. Other episodes that I have mentioned in this paper are ‘Lestrygonians’, the land of the cannibals, which is almost entirely about food; ‘Cyclops’ which takes place in a pub; ‘Circe’ in a ...
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25

Wicks, Sammie Ann. "A belated salute to the ‘old way’ of ‘snaking’ the voice on its (ca) 345th birthday." Popular Music 8, no. 1 (January 1989): 59–96. http://dx.doi.org/10.1017/s0261143000003159.

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When Joe S. James, a southern singing school teacher, brought out his edition of the long-lived shape-note hymnal The Sacred Harp in 1911, he stated rather forcefully that his readers would find ‘but few of the twisted rills and trills of the unnatural snaking of the voice’ which he had heard while in the company of those yet untutored in the art of singing by note – or ‘regular singing’, as it had been called (James 1911, p. iii). It was not the first time the ‘old way’ of singing and its ‘rills and trills’ had found a critic among champions of some form of the Western European music system, nor would it be the last. Indeed, the history of the quarrel has shown that if there is anything more intransigent than the old way of singing, it is the accompanying opprobrium spread by a musical élite convinced of the superiority of the diatonic system and all that is extrapolated from it.
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Urrutia, Ximena Alexandra Morales, Diana Cristina Morales Urrutia, Patricio Carvajal Larenas, Elizabeth Katalina Morales Urrutia, and José Miguel Ocaña. "The French Way of St. James as an Engine in the Invigoration of Rural Municipalities in Galicia." Revista de Economia e Sociologia Rural 56, no. 3 (September 2018): 425–36. http://dx.doi.org/10.1590/1234-56781806-94790560304.

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Abstract: The aim of this study is to analyze the invigorating effect of the Way of St. James in the Galician rural areas. To do so, we have chosen as a territorial scope the 14 rural municipalities that the “French Way” crosses in this Autonomous Community. The utilized data come from the Bank of Municipal Data of Instituto Galego de Estatística (IGE). A double approximation on the impact of this route has been made: on one hand, we analyze the behavior of different socioeconomic variables during the last two decades in the selected municipalities. On the other hand, we examine to what extent a more favorable dynamic has been witnessed in similar rural territories that do not have access to this product. Although the results of the analysis should be taken as a first approximation, data point to the existence of a very moderate impact of the Way of St. James, in the sense that the development of tourism activities linked to the Way are not sufficient to reverse the demographic and economic decline of these rural areas.
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27

Fuchs, Lorelei F. "Liturgical Renewal as a Way to Christian Unity ed. by James F. Puglisi." Jurist: Studies in Church Law and Ministry 67, no. 2 (2007): 535–36. http://dx.doi.org/10.1353/jur.2007.0013.

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28

Williamson, Corbin. "A One-way Street? Admiral James Somerville and Anglo-American Naval Relations, 1942." Mariner's Mirror 106, no. 3 (July 2, 2020): 307–19. http://dx.doi.org/10.1080/00253359.2020.1778303.

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29

Ziglar, Toby. "When Words Get in the Way of True Religion (James 1:19–27)." Review & Expositor 100, no. 2 (May 2003): 269–77. http://dx.doi.org/10.1177/003463730310000209.

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30

Mason, Russ. "The Way of Contemplative Healing: Interview with James Duffy, M.D., Ch.B., F.A.N.P.A., F.A.A.H.P.M." Alternative and Complementary Therapies 14, no. 1 (February 2008): 23–28. http://dx.doi.org/10.1089/act.2008.14107.

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Lois González, Rubén Camilo, Belén María Castro Fernández, and Lucrezia Lopez. "From Sacred Place to Monumental Space: Mobility Along the Way to St. James." Mobilities 11, no. 5 (October 15, 2015): 770–88. http://dx.doi.org/10.1080/17450101.2015.1080528.

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32

Iker, Annemarie. "Photographs of the “Dust of the Highway”: Georgiana Goddard King’s Way of Saint James." Contemporaneity: Historical Presence in Visual Culture 5 (November 30, 2016): 27–52. http://dx.doi.org/10.5195/contemp.2016.149.

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This article explores the use of photography in American art historian Georgiana Goddard King’s Way of Saint James (1920), a genre-defying book on the Camino de Santiago that intertwines art history with anthropology, literature, history, geography, and narrative. Despite King's groundbreaking scholarship on medieval Spain her legacy has been overshadowed by subsequent art historians, chief among them Arthur Kingsley Porter. Here, it is suggested that King’s emphasis on personal experiences of the pilgrimage—both historical and contemporary—diminished the value of her work, especially when compared with Porter’s supposedly ‘objective,’ ‘scientific’ studies. These methodological differences, visually manifest in King and Porter’s respective approaches to photographic evidence, have implications for medieval, historiographic, and feminist art historical inquiries.
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Wyman, Jason. "James Cone’s Liberative Pedagogy." Wabash Center Journal on Teaching 1, no. 2 (April 15, 2020): 97–100. http://dx.doi.org/10.31046/wabashcenter.v1i2.1714.

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James Cone is known primarily as the founder of Black liberation theology. Yet for those who were his students, his teaching was equally as powerful. Cone managed to mentor people, create dialogue, and foster collaboration, all around the common collective task of seeking justice and liberation through theological study and construction. These things made Cone such an effective teacher. His work existed on a continuum, in which the liberation of Black people, of all the oppressed, was a non-negotiable baseline. While he used “traditional” methods, primarily lecture and seminar formats, the purpose behind his teaching wasn’t traditional at all. And as a result, he has put in place a network of clergy, academics, and of many other vocations, who in one way or another are promulgating that commitment to liberation and justice quite literally throughout the world. This is one of several short essays presented by recent students at a public forum at Union Theological Seminary after his death in 2018.
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Finnegan, Diarmid A. "James Croll, metaphysical geologist." Notes and Records of the Royal Society 66, no. 1 (August 17, 2011): 69–88. http://dx.doi.org/10.1098/rsnr.2011.0021.

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James Croll (1821–90) occupies a prominent position in the history of physical geology, and his pioneering work on the causes of long-term climate change has been widely discussed. During his life he benefited from the patronage of leading men of science; his participation in scientific debates was widely acknowledged, not least through his election as a Fellow of the Royal Society in 1876. For all that, the intellectual contribution that Croll himself considered to be of most significance—his articles and two books on metaphysics—has attracted very little attention. In addressing this neglect, it is argued here that Croll's interest in metaphysics, grounded in his commitment to a Calvinist form of Christianity, was central to his life and thought. Examining together Croll's geophysical and metaphysical writings offers a different and fruitful way of understanding his scientific career and points to the wider significance of metaphysics in late-Victorian scientific culture.
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35

Schwanebeck, Wieland. "James Bond’s Biopolitics." Humanities 8, no. 2 (March 27, 2019): 62. http://dx.doi.org/10.3390/h8020062.

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This chapter traces Foucauldian technologies of power in the James Bond universe and characterises the Bond franchise’s biopolitics in the cultural environment of the 1960s and 1970s, when 007 became a mass phenomenon. The majority of the chapter is dedicated to a case study of On Her Majesty’s Secret Service, Ian Fleming’s tenth Bond novel (1963) and the sixth film in the EON series (1969). The chapter highlights the intersection between reproduction and fertility on the one hand and the infliction of death and mass genocide on the other, and it examines how James Bond juxtaposes the disciplinary means that are directed against the body (as an organism) on the one hand, and the state-powered regulation of biological processes that control the population on the other. The two versions of On Her Majesty’s Secret Service amount to the franchise’s most straightforward foray into the realm of biopolitics and would pave the way for the franchise’s subsequent biopolitical and eugenic moments, like when the figure of the genocidal villain gets to articulate the franchise’s own subliminal agenda regarding population control and the future of the (British) species.
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36

Smit, Peter-Ben. "A Symposiastic Background to James?" New Testament Studies 58, no. 1 (December 2, 2011): 105–22. http://dx.doi.org/10.1017/s0028688511000300.

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The Epistle of James is not commonly seen in relation to early Christian common meals. At the same time, the work is preoccupied with the common life of an early Christian community, which in turn was, generally speaking, closely related to the way in which it celebrated its meals. In other words, ethics, ecclesiology, and etiquette were closely related. Based on this consideration, this essay attempts to relate aspects of the epistle to symposiastic conventions as they were known in the first-century Mediterranean world.
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DOMÍNGUEZ REBOIRAS, Fernando. "El horizonte del sol poniente. Una reflexión histórico-crítica sobre el Camino de Santiago / The Horizon of the Setting Sun. A historical-Critical Reflection on the St. James' Way." Revista Española de Filosofía Medieval 23 (April 20, 2016): 113. http://dx.doi.org/10.21071/refime.v23i.8973.

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One of the most remarkable features of the St. James’ Way in its heyday (12th to 15th centuries) was, no doubt, the consideration of St. James’ grave as the border of the Christian boundaries and cosmos. Compostela was the shrine at the end of the world; it marked the Western limit of the Christendom, i.e., Rome’s domains towards the setting sun. This constituted its strategic privilege and was the main source of its meaning: A way towards the end but with the willingness to start afresh. The Jacobean pilgrim did not look for any miraculous healing, but he longed for a renewed comeback to his ordinary life after he had put his life at risk and made that unique effort of experiencing the boundaries of the earth and the last skyline.
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Ciobica, Irina, Alin Ciobica, Daniel Timofte, and Stefan Colibaba. "James Joyce and Alcoholism." International Letters of Social and Humanistic Sciences 59 (September 2015): 146–56. http://dx.doi.org/10.18052/www.scipress.com/ilshs.59.146.

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This paper will zoom-in upon one of the greatest modernist writers and influential figures of the twentieth century, James Joyce. In this way, following his life’s developments, from his troubled childhood to his frantic life abroad with Nora Barnacle, his literary work and his inspirational sources, we will try to establish whether alcohol consumption hindered or aided his creative process. In order to do so, this article will present events that might have triggered the drinking, the rituals and ‘customs’ of the process, as they seem to be in some kind of interrelation. These facts will be rendered while using close textual analyses of his literary works in the context of addiction.
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39

FOLLINI, TAMARA L. "Speaking Monuments: Henry James, Walt Whitman, and the Civil War Statues of Augustus Saint-Gaudens." Journal of American Studies 48, no. 1 (February 28, 2013): 25–49. http://dx.doi.org/10.1017/s0021875813000017.

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Although James's first published response to Whitman's poetry, an 1865 review of Drum-Taps, was dismissive, he expressed a profound affinity with the poet later in his career. This essay considers how his reading of two volumes of Whitman's correspondence in 1898, in particular The Wound Dresser letters, are crucial to James's reevaluation of Whitman and may be seen to be exerting pressure in The American Scene (1907). Through also examining a key event of the year previous, when James's Civil War memories were reignited by the dedication of the Robert Gould Shaw memorial in Boston, I suggest reasons for his changed relation to Whitman's aesthetic project. My argument focusses on how Whitman's epistolary and poetic treatment of the wounded body reformulated vital representational and emotional issues for James, and made Whitman an active presence for him during his 1904–5 American sojourn. James makes no explicit comment about Whitman when he details his journey in The American Scene, yet the poet's influence can be felt in the way James writes about recently erected Civil War monuments by Saint-Gaudens, in New York and Boston, and Whitman is also acknowledged by the stylistic memorial, in this work, that James builds for him.
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40

Reiher, Jim. "Violent language – a clue to the historical occasion of James." Evangelical Quarterly 85, no. 3 (April 30, 2013): 228–45. http://dx.doi.org/10.1163/27725472-08503003.

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The epistle of James is often seen to be nothing more than a New Testament book of proverbial sayings to live the Christian life by. Form criticism over the last century has reduced James to a collection of pearls randomly strung together in no particular order and with no overarching specific theme or purpose. This paper challenges that view and offers the reader an alternative way of seeing James. It is argued that James wrote in days of social turmoil and injustice, when social banditry groups were growing in Palestine. The very vocabulary used (and illustrations made) adds weight to the thesis that James was written during violent times. James wrote in a context where even Jewish Christians were being tempted to join these pre-zealot banditry groups. Indeed some had joined and were participating in violent reprisals against the perpetrators of injustices. James is furious. He calls on Jewish Christians to live like Christ: to be non-violent, peacemakers, practical in their help for those who are suffering, patient, and prayerful. He categorically rejects the idea that Christians can use the ways of the world (violence, warring, theft) in their response to poverty and injustice.
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41

Arnovick, Leslie K., and Henry Ansgar Kelly. "Bishop Challoner’s Ecumenical Revision of the Douai-Rheims Bible by Way of King James." Review of English Studies 66, no. 276 (March 13, 2015): 698–722. http://dx.doi.org/10.1093/res/hgv012.

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42

Crawford, Judge James. "Remarks by Judge James Crawford." Proceedings of the ASIL Annual Meeting 111 (2017): 140. http://dx.doi.org/10.1017/amp.2017.47.

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A preliminary observation relates to the formalities of debating a question such as the present; in such a situation, the best way to win the debate is to interpret the motion such that you cannot lose. Those speaking for the motion have defined “expansive” as meaning undue or excessive, and no one would disagree with that proposition if that is the correct interpretation.
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43

Jones, Peter. "William James 1842–1910." Royal Institute of Philosophy Supplement 19 (March 1985): 43–68. http://dx.doi.org/10.1017/s1358246100004525.

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He was about five feet eight inches tall, rather thin, and for the last thirty or so years of his life sported a bushy beard and moustache, fashionable for the time. His pleasing low-pitched voice, ideal for conversation, did not carry well to large audiences, and although he was much in demand as a public speaker he rarely spoke from the floor at faculty or professional meetings. As a young man, within the family or with close friends, he was frequently the source and centre of fun, vying with his father in devising practical jokes or in generating lively argument. Like his father he was the victim of his moods, and his own wife and children had much to contend with; typically, he assigned the hour of his evening meal to student consultation, and would refuse to see invited guests if he suddenly felt antisocial. He hated what he called ‘loutish’ informality in dress, and the American way of eating boiled eggs; he loved bright neckties, animals and hill walking. He had no exotic tastes in food, avoided tea and coffee, and drank no alcohol—one of his brothers became an alcoholic, like their father in his younger days. From his early twenties until the end of his life he experienced, and perhaps savoured, a series of physical and mental depressions; remarkably, so did his father, his four brothers, and even more dramatically, his sister.
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44

Jones, Peter. "William James 1842–1910." Royal Institute of Philosophy Supplement 19 (March 1985): 43–68. http://dx.doi.org/10.1017/s0957042x00004521.

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He was about five feet eight inches tall, rather thin, and for the last thirty or so years of his life sported a bushy beard and moustache, fashionable for the time. His pleasing low-pitched voice, ideal for conversation, did not carry well to large audiences, and although he was much in demand as a public speaker he rarely spoke from the floor at faculty or professional meetings. As a young man, within the family or with close friends, he was frequently the source and centre of fun, vying with his father in devising practical jokes or in generating lively argument. Like his father he was the victim of his moods, and his own wife and children had much to contend with; typically, he assigned the hour of his evening meal to student consultation, and would refuse to see invited guests if he suddenly felt antisocial. He hated what he called ‘loutish’ informality in dress, and the American way of eating boiled eggs; he loved bright neckties, animals and hill walking. He had no exotic tastes in food, avoided tea and coffee, and drank no alcohol—one of his brothers became an alcoholic, like their father in his younger days. From his early twenties until the end of his life he experienced, and perhaps savoured, a series of physical and mental depressions; remarkably, so did his father, his four brothers, and even more dramatically, his sister.
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45

Romer, Thomas. "Nobel Laureate: On James Buchanan's Contributions to Public Economics." Journal of Economic Perspectives 2, no. 4 (November 1, 1988): 165–79. http://dx.doi.org/10.1257/jep.2.4.165.

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The 1986 Nobel Prize in economic science was awarded to James Buchanan. What the Nobel committee recognized in making its award was Buchanan's central role in the gradual transformation of the way economists and political scientists study governments and their relationship to the governed. In this essay, I will focus on Buchanan's contributions to public economics, especially his linking of economic and political concerns. Table 1 lists the 21 works by James Buchanan cited in this essay.
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46

Leeming, David. "James Baldwin: Voyages in Search of Love." James Baldwin Review 1, no. 1 (September 29, 2015): 130–39. http://dx.doi.org/10.7227/jbr.1.7.

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From the time of his early adolescence until his death, traveling was one of, if not the, driving force of James Baldwin’s life. He traveled to escape, he travelled to discover, and he traveled because traveling was a way of knowing himself, of realizing his vocation.
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47

Okwo, Henry, Charity Ezenwakwelu, Anthony Igwe, and Benedict Imhanrenialena. "Firm Size and Age mediating the Firm Survival-Hedging Effect: Hayes’ 3-Way Parallel Approach." Sustainability 11, no. 3 (February 8, 2019): 887. http://dx.doi.org/10.3390/su11030887.

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A James Gaskin Excel Macro Analysis is performed to determine the reliability of our scales, and a 3-way parallel mediation using the Andrew Hayes’ PROCESS model is applied to test the formulated hypotheses. Results show that hedging has a direct effect on firms’ survival; firms’ size and age individually do not strongly influence these effects, but a combination of the two does. We, therefore, concluded that while the hedging-survival effect exists on all forms of hedging, the practice of hedging is consequential for firms on the premise of their ages and numbers of employees.
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48

Joynt, Chase, and Jules Rosskam. "Toward a Trans Method, or Reciprocity as a Way of Life." Feminist Media Histories 7, no. 1 (January 1, 2021): 11–20. http://dx.doi.org/10.1525/fmh.2021.7.1.11.

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It is reductive yet accurate to assert that Chase Joynt and Jules Rosskam first met because they are both trans people who make documentary films. While the alignment of these affinities does not necessarily prefigure a friendship—in fact, many would argue and experience the opposite—they have found kinship in their shared approach to positions as institutionally embedded academics who are also publicly exhibiting artists. Inspired by Michel Foucault’s “Friendship as a Way of Life” (1997) and the cross-disciplinary, conversational theory making of Lisa Duggan and José Muñoz, James Baldwin and Audre Lorde, and Lauren Berlant and Lee Edelman, they use dialogue to extend the intimate interdisciplinary legacies and potentials of thinkers collaboratively discussing social issues. Together, they ask what might be possible in envisioning, theorizing, and enacting a trans cinematic method—a praxis for artists and scholars alike to be in meaningful, mutually supportive, world-sustaining relationships.
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Tjioe, Vincent. "The Marginalized Representation of the Bond’s Girls in Selected James Bond Movies." K@ta Kita 5, no. 3 (November 16, 2018): 128–33. http://dx.doi.org/10.9744/katakita.5.3.128-133.

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In James Bond movies, there is a formula that becomes the characteristics of the movies. This formula is the pinnacle/basic story plot of the James Bond series. In all of the movies, there are always what so-called Bond’s girls. The Bond’s girls cannot be separated from the plot as they are one of the most famous features of the movies, besides the advance gadget. The Bond’s girls are the formula of the Bond series. They always appear to help James Bond during his duties. Although their roles are always helping James Bond, it often happens that James Bond saves them instead. This attract my attention in analyzing why, in James Bond series, women are represented in such a marginalized way despite their pivotal role. Through my analysis on the four latest James Bond series, I want to reveal the reason behind the marginalized representation of women in James Bond movies. In the analysis, by using theory of representation and encoding/decoding, I find out that they are being poorly, as well as intentionally and marginally represented. They are often sexually objectified. My findings show that the Bond’s girls are represented as dependent, semi strong/ignorant, sexual object, and weak/damsel. These traits are the reflection of how the society views women. Through that kind of representation, James Bond becomes the center of attention. He appears as a better hero because of the Bond’s girls, that is, he saves them all whenever they are in troubles.
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O'Driscoll, Cian. "James Turner Johnson's Just War Idea: Commanding the Headwaters of Tradition." Journal of International Political Theory 4, no. 2 (October 2008): 189–211. http://dx.doi.org/10.3366/e1755088208000219.

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James Turner Johnson is the foremost scholar of the just war tradition working today. His treatment of the historical development of the just war tradition has been hugely important, influencing a generation of theorists. Despite this, Johnson's work has not generated much in the way of critical commentary or analysis. This paper aims to rectify this oversight. Engaging in a close and critical reading of Johnson's work, it claims that his historical reconstruction of the just war tradition is bounded by two key thematic lines — the imperative of vindicative justice and the ideal of Christian love — and occasionally betrays an excessive deference to the authority of past practice. By way of conclusion, this paper sums up the promise and limits of Johnson's approach, and reflects upon its contribution to contemporary just war scholarship.
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