Academic literature on the topic 'John (1930-2012)'

The study of indirect translations (IT) into Ukrainian, viewed from a psycholinguistic perspective, will contribute to a better understanding of Soviet national policies and the post-Soviet linguistic and cultural condition. The paper pioneers a discussion of the strategies and types of IT via Russian in the domains of literature and religion. In many cases the corresponding Russian translation, which serves as a source text for the Ukrainian one, cannot be established with confidence, and the “sticking-out ears” of Russian mediation may only be monitored at the level of sentence structure, when Russian wording underlies the Ukrainian text and distorts its natural fluency. The discussion substantiates the strategies and singles out the types of IT, in particular, (1) Soviet lower-quality retranslations of the recent, and mostly high-quality, translations of literary classics, which deliberately imitated lexical, grammatical, and stylistic patterns of the Russian language (became massive in scope in the mid1930s); (2) the translation-from-crib type, or translations via the Russian interlinear version, which have been especially common in poetry after WWII, from the languages of the USSR nationalities and the socialist camp countries; (3) overt relayed translations, based on the published and intended for the audience Russian translations that can be clearly defined as the source texts for the IT into Ukrainian; this phenomenon may be best illustrated with Patriarch Filaret Version of the Holy Scripture, translated from the Russian Synodal Bible (the translation started in the early 1970s); and, finally, (4) later Soviet (from the mid1950s) and post-Soviet (during Independence period) hidden relayed translations of literary works, which have been declared as direct ones but in fact appeared in print shortly after the publication of the respective works in Russian translation and mirrored Russian lexical and stylistic patterns.
 References
 
 Белецкий, А. Переводная литература на Украине // Красное слово. 1929. № 2. С. 87-96. Цит за вид.: Кальниченко О. А., Полякова Ю. Ю. Українська перекладознавча думка 1920-х – початку 1930-х років: Хрестоматія вибраних праць з перекладознавства до курсу «Історія перекладу» / Укладачі Леонід Чернований і Вячеслав Карабан. Вінниця: Нова Книга, 2011. С. 376-391.
 Бурґгардт, Осв. Большевицька спадщина // Вістник. 1939. № 1, Кн. 2. С. 94-99.
 Dollerup, C. (2014). Relay in Translation. Cross-linguistic Interaction: Translation, Contrastive and Cognitive Studies. Liber Amicorum in Honour of Prof. Bistra Alexieva published on the occasion of her eightieth birthday, Diana Yankova, (Ed.). (pp. 21-32). St. Kliminent Ohridski University Press. Retrieved from https://cms13659.hstatic.dk/upload_dir/docs/Publications/232-Relay-in-translation-(1).pdf
 Dong, Xi (2012). A Probe into Translation Strategies from Relevance Perspective—Direct Translation and Indirect Translation. Canadian Social Science, 8(6), 39-44. Retrieved from http://www.cscanada.org/index.php/css/article/viewFile/j.css.1923669720120806.9252/3281
 Дзера, О.. Історія українських перекладів Святого Письма // Іноземна філологія. 2014. Вип. 127, Ч. 2. С. 214–222.
 Філарет, Патріарх Київський та всієї Руси-України, Василь Шкляр, Микола Вересень, В’ячеслав Кириленко. Розмова В’ячеслава Кириленка із Патріархом Київським та всієї Руси-України Філаретом. Віра. У кн.: Три розмови про Україну. Упорядник та радактор В. Кириленко. Х.: Книжковий Клуб «Клуб Сімейного Дозвілля», 2018. С. 9-92.
 Flynn, P. (2013). Author and Translator. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4, (pp. 12-19). Amsterdam / Philadelphia: John Benjamins Publishing Company.
 Gutt, E.-A. (1990). A theoretical account of translation – without a translation theory. Retrieved from http://cogprints.org/2597/1/THEORACC.htm
 Коломієць Л. В. Український художній переклад та перекладачі 1920-30-х років: матеріали до курсу «Історія перекладу». Вінниця: «Нова книга», 2015.
 Іларіон, митр. Біблія – найперше джерело для вивчення своєї літературної мови / Митр. Іларіон // Віра і культура. 1958. Ч. 6 (66). С. 13–17.
 Іларіон, митр. Біблія, або Книги Святого Письма Старого и Нового Заповіту. Із мови давньоєврейської й грецької на українську дослівно наново перекладена. United Bible Societies, 1962.
 Jinyu L. (2012). Habitus of Translators as Socialized Individuals: Bourdieu’s Account. Theory and Practice in Language Studies, 2(6), 1168-1173.
 Leighton, L. (1991). Two Worlds, One Art. Literary Translation in Russia and America. DeKalb, Ill.: Northwestern Illinois UP.
 Лукаш М. Прогресивна західноєвропейська література в перекладах на українську мову // Протей [редкол. О. Кальниченко (голова) та ін.]. Вип. 2. X.: Вид-во НУА, 2009. С. 560–605.
 Майфет, Г. [Рецензія] // Червоний шлях. 1930. № 2. С. 252-258. Рец. на кн.: Боккаччо Дж. Декамерон / пер. Л. Пахаревського та П. Майорського; ред. С. Родзевича та П. Мохора; вступ. ст. В. Державіна. [Харків]; ДВУ, 1929. Ч. 1. XXXI, 408 с.; Ч. 2. Цит за вид.: Кальниченко О. А., Полякова Ю. Ю. Українська перекладознавча думка 1920-х – початку 1930-х років: Хрестоматія вибраних праць з перекладознавства до курсу «Історія перекладу» / Укладачі Леонід Чернований і Вячеслав Карабан. Вінниця: Нова Книга, 2011. С. 344-356.
 Munday, J. (2010). Introducing Translation Studies: Theories and Applications. 2nd Ed. London & New York: Routledge.
 Pauly, M. D. (2014). Breaking the Tongue: Language, Education, and Power in Soviet Ukraine. Toronto Buffalo London: University of Toronto Press.
 Pieta, H. & Rosa, A. A. (2013). Panel 7: Indirect translation: exploratory panel on the state-of-the-art and future research avenues. 7th EST Congress – Germersheim, 29 August – 1 September 2013. Retrieved from http://www.fb06.uni-mainz.de/est/51.php
 Плющ, Б. O. Прямий та неопрямий переклад української художньої прози англійською, німецькою, іспанською та російською мовами. Дис. …канд. філол. наук., Київ: КНУ імені Тараса Шевченка, 2016.
 Ringmar, M. (2012). Relay translation. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4 (pp. 141-144). Amsterdam / Philadelphia: John Benjamins Publishing Company.
 Simeoni, D. (1998). The pivotal status of the translator’s habitus. Target, 10(1), 1-39.
 Солодовнікова, М. І. Відтворення стилістичних особливостей роману Марка Твена «Пригоди Тома Сойера» в українських перекладах: квантитативний аспект // Перспективи розвитку філологічних наук: Матеріали ІІІ Міжнародної науково-практичної конференції (Хмельницький, 24-25 березня). Херсон: вид-во «Гельветика», 2017. С. 99-103.
 Sommer, D, ed. (2006). Cultural Agency in the Americas. [Synopsis]. Durham, NC: Duke University Press.
 Špirk, J. (2014). Censorship, Indirect Translations and Non-translation: The (Fateful) Adventures of Czech Literature in 20th-century Portugal. Newcastle upon Tyne: Cambridge Scholars Publishing.
 Venuti, L. (2001). Strategies of Translation. In M. Baker (ed.). Routledge Encyclopedia of Translation Studies, (pp. 240-244). London & New York: Routledge.
 
 References (translated and transliterated)
 
 Beletskii, A. (1929). Perevodnaia literatura na Ukraine [Translated literature in Ukraine]. Krasnoe Slovo [Red Word], 2, 87-96. Reprint in: Kalnychenko, O. A. and Poliakova, Yu. (2011). In Leonid Chernovatyi and Viacheslav Karaban (Eds.). Ukraiins’ka perekladoznavcha dumka 1920-kh – pochatku 1930-kh rokiv: Khrestomatiia vybranykh prats z perekladosnavstva do kursu “Istoriia perekladu” [Ukrainian translation studies of the 1920s – early 1930s: A textbook of selected works in translation studies for a course on the “History of Translation”]. (pp. 376-391). Vinnytsia: Nova Knyha,
 Burghardt, O. (1939). Bolshevytska spadschyna [The Bolsheviks’ heritage]. Vistnyk [The Herald], Vol. 1, Book 2, 94-99.
 Dollerup, C. (2014). Relay in Translation. Cross-linguistic Interaction: Translation, Contrastive and Cognitive Studies. Liber Amicorum in Honour of Prof. Bistra Alexieva published on the occasion of her eightieth birthday, Diana Yankova, (Ed.). (pp. 21-32). St. Kliminent Ohridski University Press. Retrieved from https://cms13659.hstatic.dk/upload_dir/docs/Publications/232-Relay-in-translation-(1).pdf
 Dong, Xi (2012). A Probe into Translation Strategies from Relevance Perspective—Direct Translation and Indirect Translation. Canadian Social Science, 8(6), 39-44. Retrieved from http://www.cscanada.org/index.php/css/article/viewFile/j.css.1923669720120806.9252/3281
 Dzera, O. (2014). Istoriia ukraiinskykh perekladiv Sviatoho Pysma [History of Ukrainian translations of the Holy Scripture]. Inozemna Filologiia, 127, Part 2, 214-222.
 Filaret, Patriarch of Kyiv and all Rus-Ukraine et al. (2018). Rozmova Viacheslava Kyrylenka iz Patriarkhom Kyivskym ta vsiiei Rusy-Ukrainy Filaretom. Vira [A Conversation of Viacheslav Kyrylenko with Patriarch of Kyiv and all Rus-Ukraine Filaret. Faith]. In: Try rozmovy pro Ukrainu [Three Conversations about Ukraine], compiled and edited by V. Kyrylenko. Kharkiv: Family Leisure Club, 9-92.
 Flynn, P. (2013). Author and Translator. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4, (pp. 12-19). Amsterdam / Philadelphia: John Benjamins Publishing Company.
 Gutt, E.-A. (1990). A theoretical account of translation – without a translation theory. Retrieved from http://cogprints.org/2597/1/THEORACC.htm
 Kolomiyets, L. (2015). Ukraiinskyi khudozhniy pereklad ta perekladachi 1920-30-kh rokiv: Materialy do kursu “Istoriia perekladu” [Ukrainian Literary Translation and Translators in the 1920s-30s: “History of translation” course materials]. Vinnytsia: Nova Knyha.
 Ilarion, Metropolitan (1958). Bibliia – naipershe dzherelo dlia vyvchennia svoiei literaturnoi movy [The Bible is the first source for studying our literary language]. Vira i kultura [Faith and Culture], No. 6 (66), 13–17.
 Ilarion, Metropolitan. 1962. Bibliia abo Knyhy Sviatoho Pusma Staroho i Novoho Zapovitu. Iz movy davnioievreiskoi i hretskoi na ukrainsku doslivno nanovo perekladena. Commissioned by United Bible Societies.
 Jinyu L. (2012). Habitus of Translators as Socialized Individuals: Bourdieu’s Account. Theory and Practice in Language Studies, 2(6), 1168-1173.
 Leighton, L. (1991). Two Worlds, One Art. Literary Translation in Russia and America. DeKalb, Ill.: Northwestern Illinois UP.
 Lukash, M. (2009). Prohresyvna zakhidnoievropeiska literatura v perekladakh na ukraiinsku movu [Progressive West European Literature in Ukrainian]. Protei. Vol. 2. Edited by O. Kalnychenko. Kharkiv: Vydavnytstvo NUA, 560-605.
 Maifet, H. (1930). [Review]. Chervonyi Shliakh [Red Path], 2, 252-258. Review of the book: Boccaccio G. Decameron. Tr. by L. Pakharevskyi and P. Maiorskyi; S. Rodzevych and P. Mokhor (Eds.).; introduction by V. Derzhavyn. Kharkiv: DVU, 1929. Part 1. XXXI; Part 2. Reprint in: Kalnychenko, O. and Poliakova, Yu. (2011). In Leonid Chernovatyi and Viacheslav Karaban (Eds). Ukraiins’ka perekladoznavcha dumka 1920-kh – pochatku 1930-kh rokiv: Khrestomatiia vybranykh prats z perekladosnavstva do kursu “Istoriia perekladu” [Ukrainian translation studies of the 1920s – early 1930s: A textbook of selected works in translation studies for a course on the “History of Translation”]. (pp. 344-356). Vinnytsia: Nova Knyha.
 Munday, J. (2010). Introducing Translation Studies: Theories and applications. 2nd Ed. London & New York: Routledge.
 Pauly, M. D. (2014). Breaking the Tongue: Language, Education, and Power in Soviet Ukraine. Toronto Buffalo London: University of Toronto Press.
 Pieta, H. & Rosa, A. A. (2013). Panel 7: Indirect translation: exploratory panel on the state-of-the-art and future research avenues. 7th EST Congress – Germersheim, 29 August – 1 September 2013. Retrieved from http://www.fb06.uni-mainz.de/est/51.php
 Pliushch, B. (2016). Direct and Indirect Translations of Ukrainian Literary Prose into English, German, Spanish and Russian. PhD thesis. Manuscript copyright. Kyiv: Taras Shevchenko National University of Kyiv.
 Ringmar, M. (2012). Relay translation. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4 (pp. 141-144). Amsterdam / Philadelphia: John Benjamins Publishing Company.
 Simeoni, D. (1998). The pivotal status of the translator’s habitus. Target, 10(1), 1-39.
 Solodovnikova. M. I. (2017) Vidtvorennia stylistychnykh osoblyvostei romanu Marka Tvena “Pryhody Toma Soiera” v ukrainskykh perekladakh: kvantytatyvnyi aspekt. Perspektyvy rozvytku filolohichnykh nauk: Book of abstracts of III International Scientific Conference (Khmelnytskyi, 24-25 March). Kherson: Helvetyka Publishing House. (99-103).
 Sommer, D., Ed. (2006). Cultural Agency in the Americas. [Synopsis]. Durham, NC: Duke University Press. 
 Špirk, J. (2014). Censorship, Indirect Translations and Non-translation: The (Fateful) Adventures of Czech Literature in 20th-century Portugal. Newcastle upon Tyne: Cambridge Scholars Publishing.
 Venuti, L. (2001). Strategies of Translation. In Routledge Encyclopedia of Translation Studies, (pp. 240-244). M. Baker (ed.). London & New York: Routledge.

В статье рассматривается история раскопок крупнейшей римской гробницы, а именно мавзолея императора Цезаря Августа. Основное внимание уделяется результатам недавних археологических работ и тому, как они повлияли на представление о памятнике. Гробница первого римского императора в пост-античную эпоху претерпела различные трансформации и неоднократные грабежи, в результате которых сильно пострадала. Памятнику находили практическое применение вплоть до 1930-х гг. За многовековую историю мавзолей использовали как каменоломню, крепость, которую не раз разрушали, виноградник, сад, амфитеатр для корриды, театр и концертный зал. Первые археологические работы на территории памятника проводились уже в XVI в. Именно с них начинается история исследования монумента и результаты, полученные тогда, до сих пор имеют большое значение для науки. На протяжении длительного времени после эпохи Ренессанса объект изучался только периодически, в связи с какими-либо строительными работами, проводившимися на его территории. Работы на памятнике активизируются с начала XX в. Масштабные раскопки состоялись в 1920-30-е гг. Их проведение диктовалось не научными целями: Бенито Муссолини стремился использовать римское наследие в своей пропаганде. Тем не менее, в результате проведенных работ мавзолей был не только освобожден от пост-античных наслоений, но полученные тогда результаты заложили современное представление о памятнике. Интерес к мавзолею возобновляется только через семьдесят лет. Непосредственным толчком было решение реконструировать мавзолей и площадь вокруг него. В результате раскопок, проведенных департаментом культурного наследия столицы Рима, были получены археологические данные, изменяющие взгляд на внешний облик монумента и позволяющие поставить точку в дискуссии по данному вопросу.
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7544 Background: LGL - often called LGL leukemia - is a clonal disorder of T or NK cells often associated with cytopenias, autoimmunity, splenomegaly, and B symptoms. There are a limited number of studies of benign LGL expansion after alloBMT, some suggesting an association with improved transplant-related outcomes. In contrast, clinically significant LGL leukemia after alloBMT is only described in case reports. Methods: We cross referenced all patients receiving an alloBMT at Johns Hopkins since 2010 with patients who were evaluated for LGL expansion by peripheral blood (PB) flow cytometry (FC) since 2012. Results: There were 1930 alloBMTs from 1/1/10 to 7/1/19. PB FC for suspected LGL was sent on 153 unique patients after alloBMT, usually in the setting of cytopenias (97%). Median age was 59. 69 (45%) had LGL expansion (LGL+) at a median 194 days after alloBMT. Among LGL+, 53 (77%) had an absolute neutrophil count (ANC) < 1500. The majority of the alloBMTs were non-myeloablative (NMA) (97%), related (88%), and haploidentical (89%), consistent with our center’s characteristics. Graft vs host disease (GVHD) prophylaxis was post-transplant cyclophosphamide (PTCy), mycophenolate mofetil, and tacrolimus or sirolimus. 64 (93%) cases were T cell LGL (T-LGL) and 5 were NK cell. Of those with T-LGL, 43 were assessed for T cell receptor clonality. 21% were clonal, 53% oligoclonal, 5% polyclonal, and 21% indeterminate. There were no significant demographic or transplant-related differences between LGL+ and LGL- in our 153 patient cohort. LGL+ were more likely to have had CMV viremia (75% vs 26%, p < 0.0001), but not acute or chronic GVHD. LGL+ had higher lymphocyte counts (1520/cu mm vs 495, p < 0.0001) and a trend toward more neutropenia (77% vs 63%, p = 0.07). There were no differences in overall survival, relapse, or non-relapse mortality. 29 (42%) of LGL+ received immunosuppressive therapy (IST) for cytopenias. First line treatment was corticosteroids for 24 (83%). 65% had normalization of ANC with first line treatment, compared to improvements in anemia in 15% and thrombocytopenia in 36%. 34% of those treated required ≥2 lines of treatment. Conclusions: In contrast to prior studies, where LGL after alloBMT was asymptomatic and associated with improved transplant outcomes, we identified a high rate of LGL with cytopenias and no improvement in transplant outcomes. Neutropenia was common in LGL+ and usually improved with IST.

RESUMENLa historia del cristianismo no se entiende sin el complejo fenómeno mariano. El culto mariano ha afianzado la construcción de identidades colectivas, pero también individuales. La figura de la Virgen María estableció un modelo de conducta desde cada contexto histórico-cultural, remarcando especialmente los ideales de maternidad y virginidad. Dentro del imaginario católico, la Europa contemporánea ha estado marcada por la formación de una cultura aparicionista que se ha generadoa partir de diversas apariciones marianas que han establecido un canon y un marco de interpretación que ha alimentado las guerras culturales entre secularismo y catolicismo.PALABRAS CLAVE: catolicismo, Virgen María, cultura aparicionista, Lourdes, guerras culturales.ABSTRACTThe history of Christianity cannot be understood without the complex Marian phenomenon. Marian devotion has reinforced the construction of collective, but also of individual identities. The figure of the Virgin Mary established a model of conduct through each historical-cultural context, emphasizing in particular the ideals of maternity and virginity. Within the Catholic imaginary, contemporary Europe has been marked by the formation of an apparitionist culture generated by various Marian apparitions that have established a canon and a framework of interpretation that has fuelled the cultural wars between secularism and Catholicism.KEY WORDS: Catholicism, Virgin Mary, apparicionist culture, Lourdes, culture wars. BIBLIOGRAFÍAAlbert Llorca, M., “Les apparitions et leur histoire”, Archives de Sciences Sociales des religions, 116 (2001), pp. 53-66.Albert, J.-P. y Rozenberg G., “Des expériences du surnaturel”, Archives de Sciences Sociales des Religions, 145 (2009), pp. 9-14.Amanat A. y Bernhardsson, M. T. (eds.), Imagining the End. Visions of Apocalypsis from the Ancient Middle East to Modern America, London and New York, I. B. Tauris, 2002.Angelier, F. y Langlois, C. 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La pugna por la memoria en el centenario de la Guerra de la Independencia”, Historia y política, 12 (2004), pp. 41-78.Moro, R., “Religion and Politics in the Time of Secularisation: The Sacralisation of Politics and the Politicisation of Religion”, Totalitarian Movements and Political Religions, 6/1 (2005), pp. 71-86.Multon, H., “Catholicisme intransigeant et culture prophétique: l’apport des Archives du Saint Office et de l’Index”, Revue historique, 621 (2002), pp. 109-137.Osterhammel, J., The Transformation of the World: A Global History of the Nineteenth Century, Princeton, Princeton University Press, 2014.Oviedo Torró, L., “Natural y sobrenatural: un repaso a los debates recientes”, en Alonso Bedate, A. (ed.), Lo natural, lo artificial y la cultura, Madrid, Universidad Pontificia Comillas, pp. 151-166.Pelikan, J., María a través de los siglos. 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Resumo: O presente artigo, em forma ensaística, não pretende expor nenhuma teoria kierkegaardiana da educação. Antes se esforça por remover alguns mitos a respeito da própria educação de Kierkegaard, e para tanto busca basicamente enfatizar o lado saudável de uma figura materna – em geral ignorada ou menosprezada pelos comentadores. Além disso, denuncia preconceitos de interpretações dinamarquesas, alemãs, francesas e brasileiras.Palavras-chave: Søren Kierkegaard. Ane Sørensdatter Kierkegaard. Georg Brandes. Casamento e procriação. Relações mãe/filho. Psicólogos e problemas psicológicos. Abstract: The present article, in essayistic form, does not intend to expose any kierkegaardian theory of education. It rather makes an effort to remove some myths about Kierkegaard’s own education, in order to which it tries basically to emphasize the sound, wealthy side of a maternal-figure – generally ignored or disdained by several commentators. Beyond, it denounces some prejudices of Danish, German, French and Brazilian interpretations.Keywords: Søren Kierkegaard. Ane Sørensdatter Kierkegaard. Georg Brandes. Marriage and procreation. Mother/son relations. Psychologists and psychological problems. REFERÊNCIASBRANDES, Georg. Nietzsche: Un ensayo sobre el radicalismo aristocrático. Traducción de José Liebermann. México: Sexto piso, 2004.GARFF, Joakim. SAK. Søren Aabye Kierkegaard: En Biografi. København: Gads Forlag, 2000.HIMMELSTRUP, Jens (Udg.). Søren Kierkegaard: International Bibliografi. København: Nyt Nordisk Forlag – Arnold Busk, 1962.HIRSCH, Emanuel. Kierkegaard-Studien, Band 1. (Gesammelte Werke 11.) Waltrop: Spenner, 2006. (Neu herausgegeben und eingeleitet von H. M. Müller. – Reprodução dos originais de 1930-33).JASPERS, Karl. Psicopatología General. Traducción de la 5a. ed. alemana por Roberto Saubinet y Diego Santillan. Buenos Aires: Bini, 1950._______. Psychologie der Weltanschauungen: Fünfte, unveränderte Auflage. Berlin-Göttingen-Heidelberg: Springer 1960. (1919)KIERKEGAARD, Søren A. O Conceito de Ironia constantemente referido a Sócrates. Tradução de Álvaro Valls. Petrópolis: Vozes, 1991._______. Migalhas Filosóficas: ou um bocadinho de filosofia de João Clímacus. Tradução de Álvaro Valls. Petrópolis: Vozes, 1995. (Ou: Tradução de José Miranda Justo. Lisboa: Relógio D’Água, 2012.)_______. In Vino Veritas. Tradução de José Miranda Justo. Lisboa: Antígona, 2005.KIERKEGAARD, Søren A. Ou – Ou: Um Fragmento de Vida (Primeira Parte). Tradução de Elisabete M. de Sousa. Lisboa: Relógio D’Água, 2013._______. Ou – Ou: Um Fragmento de Vida (Segunda Parte) Tradução de Elisabete M. de Sousa. Lisboa: Relógio D’Água, 2017._______. As Obras do Amor: Algumas considerações cristãs em forma de discursos. Tradução de Álvaro Valls. Petrópolis: Vozes; Bragança Paulista: Ed. Univ. São Francisco, 2005._______. Diapsalmata. Tradução, Notas e Posfácio de Nuno Ferro e M. J. de Carvalho et al.. Lisboa: Assírio & Alvim, 2011._______. Do Desespero Silencioso ao Elogio do Amor Desinteressado: Aforismos, novelas e discursos de Søren Kierkegaard. Tradução de Álvaro Valls. Porto Alegre: Escritos, 2004.KIRMMSE, Bruce. Kierkegaard In Golden Age Denmark: Bloomington & Indianapolis: Indiana University Press, 1990.KIRMMSE, Bruce (Org.). Encounters With Kierkegaard: A Life as Seen by His Contemporaries. Princeton, NJ: Princeton University Press, 1996.KJÆR, Grette. Den Gådefulde Familie: Historien bag det Kierkegaardske Familiegravsted. København: Reitzels Boghandel, 1981.MALIK, Habib C. Receiving Søren Kierkegaard: The Early Impact and Transmission of His Thought. Washington D.C.: The Catolic University of America Press, 1997.MESNARD, Pierre. Le Vrai Visage de Kierkegaard. Paris: Beauchesne, 1948.ODEN, Thomas (Org.) The Humour of Kierkegaard: An Anthology. Princeton and Oxford: Princeton University Press, 2004.POOLE, Roger & STANGERUP, Henrik (Org.). The Laughter Is on My Side: An Imaginative Introduction to Kierkegaard. Princeton, NJ: Princeton University Press,1989.STEWART, Jon. A History of Hegelianism in Golden Age Denmark. Tome I. The Heiberg Period: 1824-1836. Copenhagen: SKRC/Reitzel, 2007.THEUNISSEN, Michael. Der Begriff Ernst bei Sören Kierkegaard. Freiburg/München: Alber, 1978. (Com a dedicatória: “Meiner Mutter”!)VERGOTE, Henri–Bernard. Sens et repetition: Essai sur l’ironie kierkegaardienne. Tomes I et II. Paris: Cerf/Orante, 1982.WAHL, Jean. Études Kierkegaardiennes. 4e. édition. Paris: Vrin, 1974.

In these three interviews conducted in 2011, 2012 and 2016 and then translated for Japanese language publications, Nel Noddings discusses care ethics, today’s educational practices vis-à-vis her recent books, as well as how she and her husband Jim raised their ten children. The first two interviews appeared in Seikyo Shimbun, the daily newspaper for Soka Gakkai, a Buddhist lay organization based on the practice and study of Nichiren (1222-1282). The third interview appeared in Ushio, a monthly magazine aimed at a general audience. Providing a backdrop for the interviews is common ground found in the work of education philosophers John Dewey (1859-1952) and Tsunesaburo Makiguchi (1871-1944). In 1930, Makiguchi founded Soka Gakkai’s forerunner, Soka Kyoiku Gakkai, comprised of teachers and educators actively promoting education reform in Japan as advocated in Makiguchi’s The System of Value-Creating Pedagogy (1930).

John Arden crée un mythe et un rituel du héros sacrifié dans son théâtre. Ses pièces racontent les histoires de la lutte des hommes pour leur survie. Celle-ci est représentée sous une forme semblable au tableau de Breughel, Le Combat entre le carnaval et le carême, ou le conflit entre l'ancien et le nouveau roi ou ses variantes. Le combat finit seulement par le meurtre sacrificiel du héros. La plupart des personnages principaux représentent des archétypes de figures sacrificielles telles le roi des saturnales, le "lord of misrule" et le roi blessé. Pour Arden, le monde contemporain est comme "la terre gaste" où personne ne peut échapper au sort d'un bouc émissaire. L'homme héroïque, qui lutte pour la justice et l'amélioration dans la société ne fait non plus exception. Il est considéré comme un danger ou une menace pour le statu quo. Ils sont comme le "wild man" ou le "wood-wose", les figures sacrificielles de jeux de mai, la "mummers' play" et la "morris dance". Le héros rebelle peut être à l’origine du désordre de la communauté, mais, comme le "fou" grotesque des fêtes. Il peut être catalyseur de la paix et de la fertilité. Pour Arden, le poète qui peut combattre avec le moyen paisible de son art est le véritable héros. Mais même lui est destiné à être sacrifié. Pour Arden, le théâtre est un lieu de rituel où renaissent les héros et les dieux. Le spectacle est en même temps une cérémonie qui réunit le public comme dans une "eucharistie", la technique du "théâtre dans le théâtre" rend possible la participation du public à un rituel qu'il crée<br>Arden creates myth and ritual in his theatre. His plays are stories of heroes' fight for survival, similar to the battle between carnival and lent of Bruegel or the fight between the old and the new king or its variations. The combat ends only by the sacrificial killing of the hero. To Arden the contemporary world is a "wasteland" in which everyone is made a scapegost. A heroic man who fights for justice and change in the society is no exception. He is considered a danger or menace to the statys quo. He is like the "wild man", the sacrificial figure of the may festivals, mummers'plays and morris dances. He may cause disorder in the community, but as sacrifice like the grotesque "fool" of the feasts, he can be catalyst of peace and fertility. To Arden, the post, who can fight with the peaceful means of his art. Is a true hero. But even he is bound to be sacrificed, though he can be immortalized through his work. For Arden, the theatre is a place of ritual where gods and heroes are revived. The spectators, together with the actors and the author, take part in an experience similar to "eucharist". To bring together the stage and the audience, Arden wuses effectively the technique of the theatre within the theatre. With the audience participation, the whole theatre where Arden’s play is performed becomes a place of ritual

Le nouveau théâtre épique en Grande-Bretagne : de Brecht à John Arden et Edward Bond, traite, en trois parties séparées, à la fois des questions théoriques concernant une définition précise de la dramaturgie, de l'esthétique et des origines du théâtre épique. Ensuite, des catégories définies auparavant sont appliquées à l'analyse des pièces d’Arden et d'Arcy d'abord, et à celles de Bond par la suite. De ce fait, la première partie concerne la théorie, alors que les deuxième et troisième sont des études de la conception théâtrale des auteurs et de leurs œuvres. L'objet de l'étude est de démontrer la filiation entre Brecht et les auteurs concernés, ainsi que la continuation du courant épique en tant que courant majeur du théâtre contemporain<br>The new epic theatre in Great Britain: from Brecht to John Arden and Edward Bond considers, in three distinct parts, theoretical questions associated with a precise definition of the dramaturgy, the aesthetics and the origins of epic theatre. Previously defined categories are then applied to the analysis of the plays of Arden and d'Arcy and to those of bond. The first part thus deals with theory, while the second and third parts are studies of the theatrical conceptions of the authors and their work. The goal of the study is to show the relation between Brecht and the authors concerned, as well as the continuation of the current of epic theatre as a major current in contemporary theatre

As well as its discussion of American history and cinematic temporality Schopp's work on Tarantino is connected directly to Chapter Nine, Ian Scott's analysis of Steven Spielberg's Lincoln, by the presence of the enigmatic president in both of their narratives: while of course, Abraham Lincoln plays a central role in Spielberg’s Lincoln, the historical figure of Lincoln plays a peripheral but important figure in Quentin Tarantino's The Hateful Eight through the repeated appearance of Major Marquis Warren’s (Samuel L. Jackson) letter which he claims to have received from Lincoln himself. Ian Scott's analysis of Spielberg’s film reads Lincoln as one of the most resonant and culturally important historical films of the new millennium and explores how far it might resonate with the tempestuous political climate of the ‘War on Terror’ era. It was around the time of the production of Lincoln that several commentators began to talk of an 'Obama Cinema' (see J. Hoberman 2012 and Izo, 2014) and despite being set more than one hundred and fifty years before, Spielberg’s Lincoln was released at American cinemas in the same week that President Barrack Obama was elected for his second term of office. Scott offers a range of vibrant and compelling perspectives on the film: reading it as a challenge to traditional notions of the biopic, as a treatise on historical and cinematic time, but most importantly connecting it to cinematic depictions of the iconic president from D.W Griffith’s Abraham Lincoln (1930), through John Ford’s Young Mr Lincoln (1939) even to the allohistorical fantasy 'mashup' of Abraham Lincoln: Vampire Hunter (2012).