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Journal articles on the topic 'Live in fullness'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Carl, William J. "The Decalogue in Liturgy, Preaching, and Life." Interpretation: A Journal of Bible and Theology 43, no. 3 (July 1989): 267–81. http://dx.doi.org/10.1177/002096438904300305.

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To live the complete Christian life through the cycle of conviction of sin, repentance, justification, sanctification, obedience, and hope is to experience the Decalogue in its fullness through Christ in the worship, preaching, and spiritual and moral witness in the community of believers and in the world.

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2

Ighwerb, Mostafa Imhmed, Johannes Hutabarat, Ervia Yudiati, Rudhi Pribadi, Widianignsih Widianingsih, Retno Hartati, Abidin Nur II, Arumning T. Fauziah, and Jelita Rahma Hidayati. "Effect of Salinities and Dietary Patterns toward Fullness of Gut and Gut Evacuation Time of the Newly Introduced Penaeus merguiensis Larvae." ILMU KELAUTAN: Indonesian Journal of Marine Sciences 26, no. 2 (May 27, 2021): 71–78. http://dx.doi.org/10.14710/ik.ijms.26.2.71-78.

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The gut capacity of shrimp larvae is minimal, and their digestion is often challenged by the inevitable fact that they tend to develop slowly during the zoea stage. Many studies approved that the digestive capacity of shrimp larvae could be improved by increasing the retention time of food in the intestine. Gut evacuation time and fullness of the gut are crucial parameters in assessing the growth of shrimp larvae, and the diet as well as environmental conditions indeed influence the activity of these parameters. Although many species of shrimps have a wide salinity tolerance, more specific research on salinity and its relation to the type of diet is necessary to find the optimum condition supporting the growth of shrimp larvae. By employing Penaeus merguiensis larvae, this study evaluates the effect of three nominal salinities (28, 32, and 36 ppt) and types of diets (Diet A: 100% live feed; Diet B: 100% FRIPPAK; Diet C: a combination of Diet A and Diet C, 50 % each) toward the fullness of gut and gut evacuation time of the newly introduced Penaeus merguiensis larvae culture. The result showed that the longest gut evacuation time and the highest percentage of gut's fullness were found in all Zoea reared with Diet A at salinity 28 and 32 ppt; Zoea-1 at 28 ppt with Diet A; Zoea-2 at 32 ppt with Diet A; Zoea-3 at 32 ppt with Diet A. Longer gut evacuation time would have an impact on the higher percentage of the fullness of gut. The higher fullness of the gut also indicates that the larvae have the best capacity to produce energy and achieve optimum growth.

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3

Dhama, Vandana, and Sonam Gupta. "Monochorionic monoamniotic live twin ectopic pregnancy: a rarity." International Journal of Reproduction, Contraception, Obstetrics and Gynecology 9, no. 2 (January 28, 2020): 828. http://dx.doi.org/10.18203/2320-1770.ijrcog20200386.

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The incidence of unilateral live twin ectopic pregnancy is approximately 1:1,25,000 but increased in last few decades due to increased use of fertility drugs for ovulation induction, superovulation and assisted reproductive technology. It is also associated with increased incidence of pelvic inflammatory diseases. Patient was 30 years old G3P2L2 who presented to OPD of this LLRM medical college, Meerut with complain of amenorrhoea of two and half months. Pelvic examination revealed tenderness in lower abdomen, left adnexal fullness and tenderness without any bleeding. On USG, left adnexal monochorionic monoamniotic ectopic twins with normal cardiac activity. Exploratory laparotomy followed by left sided salpingectomy was done and patient was discharged with satisfactory condition. This is a very rare case and PID is also among risk factors and may also cause twin ectopic pregnancy.

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McClifty, Harry. "Why is Love Considered the Greatest of the Theological Virtues?" Aristos: A biannual journal featuring excellent student works 5, no. 1 (June 2020): 1–9. http://dx.doi.org/10.32613/aristos/2020.5.1.7.

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This paper will, after providing a succinct yet necessary definition of Christian caritas, offer three reasons for why love is considered to be the greatest of the theological virtues. First, upon attainment of eternal beatitude in heaven, caritas is not abandoned like faith and hope, but finds it fulfillment. Secondly, caritas is the only theological virtue which is chiefly concerned with the salvation of one’s neighbour. And thirdly, caritas enables man to live out the commandments of God in their fullness, thereby beginning the process of his divinization.

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López Castro, Armando. "Yehudah Ben Samuel Halevi: el exilio como redención." Medievalia 52, no. 1 (June 8, 2020): 93–114. http://dx.doi.org/10.19130/medievalia.2020.52.1.0005.

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In medieval poetry of the Spanish Jews, both sacred and profane, late nostalgia for a lost and saved by the tongue homeland. She is his firmer ground, which can restore from the wreck of a hostile situation the fullness of collective memory. In the case of tudelano poet Judah Halevi, whose wanderings took him to visit different courts, Zaragoza, Toledo, Cordoba, Sevilla, Granada, but without settling permanently in any, the exile experience led him to feel like axis of history among the nations, live with the hope of returning to a land identified with paradise. Because poetry involved herself in this double movement of expulsion and return out put than usual and back source, the only point that awakens the to the meaning of live.

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6

Išoraitė, Margarita. "The Importance of Education in Peace Marketing." Integrated Journal of Business and Economics 3, no. 1 (January 5, 2019): 43. http://dx.doi.org/10.33019/ijbe.v3i1.101.

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Peace defined means the absence of war. War and peace have always been not only military but also political issues advantage. Educational systems are confronted with exceptional challenges during violent conflict. During the conflict International humanitarian law is particularly important. Geneva Conventions a specific reference to protection related to education in wartime. Education peace is also related to the creation of values and skills that help students achieve fullness a life that embraces all people. Education peace relates to aid pupils to recognize many forms and causes violence and promote values and skills to live society. Peace marketing is trying to influence social behavior, change attitudes, habits, and not to the marketing person, but to the benefits of society in general. Article analyzes peace education concepts, role education in promoting peace marketing, universities peace initiative.

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7

Williams, Khalia J. "Liturgical undoing: Christ, communion, and commodified bodies." Review & Expositor 115, no. 3 (August 2018): 351–61. http://dx.doi.org/10.1177/0034637318790749.

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During the years of chattel slavery in the USA, Black bodies were commodified. This article pays particular attention to the commodification of female Black bodies and the way in which the participation of the Christian community in Holy Communion undoes the capitalistic, free market enterprise of commodification by setting bodies and communities of faith free from the abuse and bondage as we begin to live into the fullness of the body of Christ. At the table of Communion, we are undone and through the gracious gift of Christ’s body we are reclaimed as the creation of the divine—a creation that God looks upon and calls good.

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8

Walter, Scott T., and Chris C. Maguire. "Conifer response to three silvicultural treatments in the Oregon Coast Range foothills." Canadian Journal of Forest Research 34, no. 9 (September 1, 2004): 1967–78. http://dx.doi.org/10.1139/x04-068.

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This study assessed growth, condition, and mortality of residual trees one decade after harvest across three silvicultural treatments in thirty 85- to 125-year-old Douglas-fir (Pseudotsuga menziesii (Mirb.) Franco) stands in the Oregon Coast Range foothills. Group-selection cuts had 33% of the entire stand volume extracted as patches approximately 0.20.8 ha in size; two-story regeneration harvests had 75% of the volume extracted, and 2030 residual trees/ha were left; clearcuts had all trees removed, except for 1.2 trees/ha. One decade after harvest, tree basal area, diameter, and height growth, and crown width and fullness did not differ between silvicultural treatments. In contrast, live crown ratio was largest in clearcuts (0.74), and the proportion of trees with epicormic branching was highest in two-story stands (35%). Overall, 45% of trees had more basal area growth in the decade after harvest than in the previous decade. Residual green trees in clearcuts and group-selection stands experienced the highest and lowest percentage mortality, respectively (30.6% vs. 0.2%). Our results reflect little differentiation in the characteristics of trees growing under three silvicultural conditions one decade after harvest. However, percent residual green tree mortality increased with increasing harvest intensity.

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Mesang, Williams, Agus Santoso Budi, and Magda Hutagalung. "Surgical Technique for Complex Syndactyly in Apert Syndrome : A Serial Case." Jurnal Rekonstruksi dan Estetik 4, no. 2 (July 12, 2021): 58. http://dx.doi.org/10.20473/jre.v4i2.28221.

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Abstract: Complex syndactyly in Apert syndrome, especially complicated with synonychia and synostosis, is a surgical challenge. The incidence of Apert Syndrome is reported to be approximately 1 per 100.000 to 160.000 live births and its incidence in Indonesia is not yet known. It is practically symmetrical causing significant dysfunction and infection if not treated properly. The goals in the treatment are separation of independent digits without disturbing function and growth, creation of a lined commissure, provision of skin cover for the denuded nail edge and exposed bone, and to create aesthetically pleasing individual fingertips with proper nails, nail folds and adequate pulp fullness. Many variations of surgical release of the first web space and of the remaining syndactyly have been described. Various approaches to the bony deformity of the thumb have also been described. All previously described techniques advocate releasing a single side of a digit at any given surgery to maintain the vascularity of that digit. This is due to the unreliability of the vascular branching pattern to the digits. In this serial case, we reported 5 cases of Apert syndrome. We described the clinical findings, incision design, immediate and post-surgery follow ups. The results were uneventful, with satisfying function and aesthetic appearance.

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Escoto et al, D. F. "Biochemistry in the idea of graduation students." Revista de Ensino de Bioquímica 13 (August 24, 2015): 26. http://dx.doi.org/10.16923/reb.v13i2.594.

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INTRODUCTION AND OBJECTIVE: Biochemistry is an interdisciplinary area that allows us to study chemical phenomena in live organisms. That way, its study is of extreme importance, in all levels, to enlarge the comprehension of natural phenomena. However, it is barely explored in the basic education and often fragmented in the higher education, or in graduation degrees that contemplate this area. Especially in the teacher training, where the fragmentation of knowledge can contribute to form wrong concepts. Based on that, this work aims to identify the concept of Biochemistry according to the future teachers of Natural Science. MATERIALS AND METHODS: The work was developed with 3º, 5º and 9º semesters students of the natural science degree on Universidade Federal do Pampa. 50 students, from 18 to 56 years old, were interviewed. The data was obtained through a semi-structured questionnaire. The methodology of categorization and analysis of content with emergent categories of speech was chosen for the analysis. RESULTS AND CONCLUSION: Initially, 11 categories were chosen by content similarity. In descending order: chemical reactions in organisms, chemistry area, chemistry of life, cell metabolism, the study of living beings, origin of life, biology area, organic balance, chemical-biological study. The reports made possible to identify that most students do understand with clarity the goal of studying biochemistry. Although, we can see that there are some students that fragment the area, what means, they try to discriminate chemistry from biology. This way, they demonstrate a difficulty to comprehend biochemistry as interdisciplinary, what makes it hard to contextualize the built knowledge. It is important to develop strategies to overcome the fragmentation of knowledge, so that biochemistry can be comprehended in its fullness and help on the teaching processes that will be developed by the future teachers.

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BAYHAN, K. Y., J. E. CARTES, and E. FANELLI. "Biological condition and trophic ecology of the deep-water shrimp Aristaeomorpha foliacea in the Levantine Sea (SW Turkey)." Mediterranean Marine Science 16, no. 1 (September 14, 2014): 103. http://dx.doi.org/10.12681/mms.867.

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The trophic ecology (diets, stable isotope composition) and life cycle (gonado-somatic, GSI, and hepato-somatic, HSI, indices) of Aristaeomorpha foliacea were analysed seasonally (in May, June, and November 2012 and January 2013) off southeast Turkey (Levantine Basin), over the slope at 442-600 m depth. A. foliacea females were mature in June, suggesting gonad maturity was somewhat delayed off southeast Turkey compared to other areas in the Eastern Mediterranean. The HSI of A. foliacea was highest in May and June (8.2% of body weight) for males and both immature and mature females, sharply lower in November (3.5%) and then increasing again in winter (7.1%). Stomach fullness (F) showed a tendency similar to HSI in both females and males, increasing from May to June. A. foliacea had rather low d15N (6.68‰ to 8.26‰) off southeast Turkey, with females having higher d15N with increasing size. The δ13C signal (-14.85 to -14.68‰) indicated that diet was mainly though not exclusively based on zooplankton (pelagic shrimps and small myctophids of 1.3-4.5 mm TL, cnidarians, hyperiids and pteropods). The increase of A. foliacea remains in A. foliacea guts and of some benthic prey (polychaetes, bivalves, gastropods) after the reproductive period would explain the moderate depletion of δ13C in spring-summer. The greatest changes in the diet occurred between periods of water mass stratification (June and November) and periods of water mass homogeneity (May and January), with greater consumption of zooplankton in the latter season. A. foliacea seems to have lower reproductive capacity (GSI 5.6%) than other deep-water species of penaeidae that live shallower (Parapenaues longirostris) and deeper (Aristeus antennatus) than it does. The species has a more specialized zooplankton diet, exploiting short, more efficient trophic chains, which could be an advantage explaining its dominance in oligotrophic areas of the Central-Eastern Mediterranean, including the Turkish slope.

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12

Geevarghese Mor Coorilos, Metropolitan. "Mission towards Fullness of Life." International Review of Mission 103, no. 1 (April 2014): 39–46. http://dx.doi.org/10.1111/irom.12037.

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13

Couture, Jean-Francois, Wazzan Al-Juhani, Michael E. Forsythe, Eric Lenczner, Robert Marien, and Mark Burman. "Joint Line Fullness and Meniscal Pathology." Sports Health: A Multidisciplinary Approach 4, no. 1 (September 16, 2011): 47–50. http://dx.doi.org/10.1177/1941738111422330.

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14

Mooney, Patrick. "Empowering The Young Towards Fullness Of Life." Journal of Youth and Theology 3, no. 1 (April 6, 2004): 136–37. http://dx.doi.org/10.1163/24055093-90000280.

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Coorilos, Metropolitan Geevarghese. "“Together Towards Life” (TTL) Mission Towards Fullness of Life." Ecumenical Review 65, no. 4 (December 2013): 481–84. http://dx.doi.org/10.1111/erev.12069.

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16

Huggins, Jonathan. "The Living God and the Fullness of Life." STJ | Stellenbosch Theological Journal 1, no. 2 (January 22, 2016): 787. http://dx.doi.org/10.17570/stj.2015.v1n2.br02.

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Silva, Álvaro. "The Living God and the Fullness of Life." Mayéutica 42, no. 93 (2016): 227. http://dx.doi.org/10.5840/mayeutica2016429311.

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WHITE, STEPHEN K. "Fullness and Dearth: Depth Experience and Democratic Life." American Political Science Review 104, no. 4 (September 17, 2010): 800–816. http://dx.doi.org/10.1017/s0003055410000365.

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How should inquiry into ethical-political life come to terms with “depth experience?” By this, I mean extraordinary experience that breaks into the familiar frames of meaning and reasoning that undergird everyday life, bringing some sort of transformation or significant solidification of basic commitments or identity. Stated in this abstract fashion, my question is likely to seem rather bewildering or uninteresting for the study of politics. But its potential significance becomes apparent if one mentions George W. Bush and being “born again.” This article speculates more broadly about such experience, expanding the focus beyond theists and “limit” experiences. When one does this, depth experience need not be thought of as anathema to political theory. Rather, I show that it can be cultivated in such a way as to animate an admirable “bearing” on the part of citizens of affluent, late-modern societies and cohere with certain fundamentals of deliberative democracy.

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Noriega, Chon A. "Emptiness is Fullness." Latin American and Latinx Visual Culture 1, no. 1 (January 1, 2019): 68–86. http://dx.doi.org/10.1525/lavc.2019.000006.

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The artwork of Raphael Montañez Ortiz (b. 1934) represents the broad sweep of new art forms since the 1950s, their imbrication with concurrent intellectual and social movements, and the productive tension between object-based and performance-based art. Starting out as an Abstract Expressionist painter in the late 1950s, Ortiz proceeded to participate in the development of several new modes: recycled film and music, mixed-media sculpture, installation, performance art, guerrilla theater, piano destruction concerts, and computer art. Yet despite his presence and impact, he remains missing from art history. This essay argues that Ortiz’s earliest destructions—recycled films made in 1957 and 1958—challenge the accepted history of US avant-garde film. These films were concurrent with Bruce Conner’s A MOVIE (1958), yet signaled an entirely different direction than the diagnostic and rational modernism of Conner and other avant-garde filmmakers. Ortiz turned to destruction, non-Western ritual, and the unconscious while also engaging film as an object rather than a text, bringing the medium into dialogue with the shifting status of the art object and the colonial underpinnings of modern art. The essay explores Ortiz’s intellectual and artistic development, not toward a psychological profile but rather as one element of a broader historical moment. The text moves between the experiential and the contextual, the individual and the societal, the art object and everything else outside the white cube, exploring the relations between them. In this way, telling the story of Ortiz also tells a constellation of simultaneous histories that overlap around his life. RESUMEN El arte de Raphael Montañez Ortiz (nacido en 1934 en Estados Unidos) representa el amplio abanico de nuevas formas de arte a partir de la década de 1950, su imbricación con movimientos intelectuales y sociales concurrentes, y la tensión productiva entre el arte basado en objetos y el arte basado en performance. Al comenzar como pintor expresionista abstracto a fines de la década de 1950, Ortiz participó en el desarrollo de nuevas formas: cine y música reciclados, escultura de medios mixtos, instalación, performance artístico, teatro de guerrillas, conciertos de destrucción de pianos y arte computacional. A pesar de la presencia e impacto de Ortiz en las artes, sigue siendo un artista poco visible en la historia. Este ensayo sostiene que las primeras destrucciones de Ortiz, las películas recicladas hechas en 1957 y 1958, ponen en cuestión la historia aceptada del cine de vanguardia de los Estados Unidos. Estas películas coinciden con A MOVIE (1958) de Bruce Conner, pero señalan una dirección completamente diferente a la del diagnóstico y el modernismo racional de Conner y otros cineastas de vanguardia. Ortiz recurre a la destrucción, los rituales no occidentales y el inconsciente, al tiempo que estudia el cine como un objeto en lugar de un texto, poniéndolo así en diálogo con el estado cambiante del objeto artístico y los fundamentos coloniales del arte moderno. El ensayo explora el desarrollo intelectual y artístico de Ortiz, no con el fin de realizar un perfil psicológico, sino como elemento de un momento histórico más amplio. El ensayo se mueve entre lo experiencial y lo contextual, lo individual y lo social, el objeto artístico y todo lo demás fuera del cubo blanco, explorando las relaciones entre ellos. De esta manera, contar la historia de Ortiz también es contar una constelación de historias simultáneas que se superponen alrededor de su vida. RESUMO A obra de Raphael Montañez Ortiz (n. 1934, Estados Unidos) representa a ampla variedade de novas formas de arte desde os anos 1950, sua imbricação com movimentos intelectuais e sociais simultâneos e a tensão produtiva entre arte baseada em objeto e performance. Começando como um pintor expressionista abstrato no final dos anos 1950, Ortiz participou do desenvolvimento de novas formas: cinema e música reciclados, escultura de mídia mista, instalação, performance, teatro de guerrilha, concertos de destruição de piano e arte computacional. Apesar da presença e do impacto de Ortiz nas artes, ele continua sendo um artista ausente da história. Este ensaio argumenta que as primeiras destruições de Ortiz, filmes reciclados feitos em 1957 e 1958, desafiam a história aceita do filme de vanguarda dos EUA. Esses filmes são concomitantes com A MOVIE (1958) de Bruce Conner, mas sinalizam uma direção totalmente diferente do diagnóstico e do modernismo racional de Conner e de outros cineastas de vanguarda. Ortiz recorre à destruição, ao ritual não-ocidental e ao inconsciente, ao mesmo tempo em que engaja o filme como um objeto em vez de um texto, colocando o filme em diálogo com o status cambiante do objeto de arte e os alicerces coloniais da arte moderna. O ensaio explora o desenvolvimento intelectual e artístico de Ortiz, não em relação a um perfil psicológico, mas sim como um elemento de um momento histórico mais amplo. O ensaio se move entre experiencial e contextual, individual e social, o objeto de arte e tudo o mais fora do cubo branco, explorando as relações entre eles. Desta forma, contar a história de Ortiz é também contar uma constelação de histórias simultâneas que se sobrepõem em torno de sua vida.

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Rogozin, M. "Energy Factors of Occurrence Windows and Clearings in the Forest." Bulletin of Science and Practice 6, no. 7 (July 15, 2020): 26–41. http://dx.doi.org/10.33619/2414-2948/56/02.

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In the forests near Perm, 184-year-old stands of common pine of class I Bonita were studied with a fullness of 0.93 and a reserve of 620 m3/ha. On an area of 2.2 hectares, live and dead trees over 60 years were mapped to the plan with an accuracy of ±10-35 cm. Then, using phyto-and bioindication (biolocation), more than 1200 pieces were chart small geoactive zones (hereinafter referred to as zones) with geo-linking to the centers of the bases of the trunks of nearby trees. They were classified into 7 types: pathogenic (Hartman and Kurri networks), favorable in size 1.0 and 3.0 m, and neutral in size 8.0, 16.0, and 32.0 m. The interaction of trees was divided into six levels, for which 5 map layers were formed. The Windows included places with a distance between trees of 8.76 m or more, where the interaction of trees decreased to 0.16 from the average level. It was found that Windows occupy 41% of the area and the reasons for their formation in 100% of cases were four factors. The first is the absence of favorable zones of 1.0 and 3.0 m in size: 94% of cases of window formation where there were no such zones. The second is the effect of pathogenic zones and depression zones of other zones: 39% of cases; they inhibited the growth of trees and led to their fall, but the proportion of their area in the windows was the same as in the whole stand. The third is the settlement of undergrowth on favorable zones, which may have prevented pine trees from settling on them in the past: 6% of cases. The fourth is the decline due to competition, and the trees were in neutral places without the energy from favorable zones that their neighbors received: 3% of the cases of Windows. That is, the "competitive struggle" was not equal, and a small or large area of nutrition in trees did not play a role in this struggle.

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Kickasola, Joseph G. "Inflancka Travelogue: 10 Short Essays on “Decalogue”." Images. The International Journal of European Film, Performing Arts and Audiovisual Communication 24, no. 33 (March 25, 2019): 19–38. http://dx.doi.org/10.14746/i.2018.33.03.

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Kieślowski scholar Joseph G. Kickasola documents his efforts to find and explore the Warsaw apartment complex where Krzysztof Kieślowski filmed his Decalogue series. His startling, unexpectedly emotional experience at such an ordinary place becomes an opportunity to reflect on the films, theorize on the function of place in them, and consider the way that human life and cinema feed into each other. Fictional stories and their cinematic constructions can deepen our experience, and make the world feel more lived in, more true. Nothing magical happened, but everything ordinary happened in all its fullness, like a kind of prophecy, fulfilled.

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Hedges, Helen. "The “fullness of life”: Learner interests and educational experiences." Learning, Culture and Social Interaction 23 (December 2019): 100258. http://dx.doi.org/10.1016/j.lcsi.2018.11.005.

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Niles, D. Preman. "TOWARD THE FULLNESS OF LIFE: INTER-CONTEXTUAL RELATIONSHIPS IN MISSION." International Review of Mission 91, no. 363 (October 2002): 471–82. http://dx.doi.org/10.1111/j.1758-6631.2002.tb00360.x.

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Lottenbach, Hans. "Lazy Lethargy and Fullness of Joy." Locke Studies 9 (December 31, 2009): 97–121. http://dx.doi.org/10.5206/ls.2009.903.

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In a remarkable passage of Chapter III of Book I of the Essay Concerning Human Understanding Locke writes: Nature, I confess, has put into Man a desire of Happiness, and an aversion to Misery: These indeed are innate practical Principles, which (as practical Principles ought) do continue constantly to operate and influence all our Actions, without ceasing: These may be observ’d in all Persons and all Ages, steady and universal. (67) Only in Book II does Locke explain what this universal desire of happiness is. This explanation appears in the context of an account of the ‘Fountains of Knowledge’ (104), an account of the origin of ideas. It thus often seems that in discussing desire Locke is discussing the origin of an idea. But this appearance is misleading. Locke can only be understood if the place of feelings (feelings like pleasure, pain, or desire) in his general account of the faculties of the mind is properly determined. I shall argue that in the Essay Locke distinguishes desiring both from perceiving ideas (the operation of the faculty of the understanding) and from willing (the operation of the faculty of the will), i.e. that he is, at least implicitly, committed to the existence of a faculty of feeling (Section I). This will clarify what is actually implied in his claim that ‘All Men desire Happiness, that’s past doubt’ (279) (Section II). Perhaps surprisingly, Locke will appear in the company of philosophers who thought that we can desire happiness and search after it only because we somehow know it, and that we know it only because we somehow already have it.

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Bogomiagkova, Elena S., and Ekaterina A. Orekh. "The Current Concepts of Health: From Quality of Life to Fullness of Life." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 51 (October 1, 2019): 129–39. http://dx.doi.org/10.17223/1998863x/51/13.

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Godwin, Sean C., Martin Krkošek, John D. Reynolds, Luke A. Rogers, and Lawrence M. Dill. "Heavy sea louse infection is associated with decreased stomach fullness in wild juvenile sockeye salmon." Canadian Journal of Fisheries and Aquatic Sciences 75, no. 10 (October 2018): 1587–95. http://dx.doi.org/10.1139/cjfas-2017-0267.

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Foraging success can be mediated by parasites, but this is poorly understood for marine fish whose aggregations and patchy prey fields create conditions for intense intraspecific competition. We evaluated whether sea louse infection is associated with decreased stomach fullness of wild juvenile sockeye salmon (Oncorhynchus nerka) in Johnstone Strait, British Columbia, during their marine migration from the Fraser River. Caligus clemensi comprised 98.6% of the pre-adult and adult lice and 86.5% of the copepodites (freshly attached juvenile lice); the rest were Lepeophtheirus salmonis. We found that infection status was an important predictor of relative stomach fullness for juvenile sockeye (wet stomach content mass divided by body mass), as indicated by mixed-effects model selection, and that highly infected fish had 17% ± 8% lower relative stomach fullness than did lightly infected fish. This louse-associated reduction in relative stomach fullness occurs as the juvenile sockeye migrate through a food-limited environment and, presumably, elevated competition. Given that early marine growth for juvenile salmon is often a predictor of survival, our results highlight the importance of understanding sublethal effects of parasites on salmonids and possibly other fish species.

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Khalid, Saifullah, Mohd Faizan, Faisal Jamal, Saba Feraz, and Ibne Ahmad. "Recurrent Suprapatellar Fullness and Synovial Frond-like Masses on Knee MRI." Oman Medical Journal 29, no. 4 (July 17, 2014): 305. http://dx.doi.org/10.5001/omj.2014.80.

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King, Ursula. "The spiritual potential of childhood: awakening to the fullness of life." International Journal of Children's Spirituality 18, no. 1 (February 2013): 4–17. http://dx.doi.org/10.1080/1364436x.2013.776266.

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Burch, Druin. "Rocks of Ages: Science and Religion in the Fullness of Life." Endeavour 25, no. 2 (June 2001): 84–85. http://dx.doi.org/10.1016/s0160-9327(00)01362-4.

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Dahill, Lisa E. "Life in All Its Fullness: Christian Worship and the Natural World." Liturgy 31, no. 4 (July 18, 2016): 43–50. http://dx.doi.org/10.1080/0458063x.2016.1194684.

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Miller, Joshua C. "The Living God and the Fullness of Life by Jürgen Moltmann." Lutheran Quarterly 30, no. 4 (2016): 471–72. http://dx.doi.org/10.1353/lut.2016.0106.

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JIN, Fenglin. "儒道死亡思想之比較." International Journal of Chinese & Comparative Philosophy of Medicine 2, no. 3 (January 1, 1999): 99–115. http://dx.doi.org/10.24112/ijccpm.21377.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文對儒道死亡思想進行了深入細緻的比較研究，認為在對待死亡的態度上，儒家重生輕死，對死存而不論；道家則由反對悅生惡死，進而歌頌、讚美死亡。在對死亡本質的認識上，儒家從天命角度出發，認為死由命定，是天意的體現；道家則認為死是氣聚氣散的結果；同時二者又都認為死亡本質上是一種安息。在對待死亡價值問題上，儒家強調把死亡落實到道德價值的開拓上；而道家則堅決反對給死亡以價值判斷，強調避死全身才是人生之根本。在超越死亡的途徑上，儒家認為人只要生治充實，為理想而奮鬥，創造了某種永恆之物，便可超越死亡；而道家則強調通過，“心齋”、“坐忘”，達到與大道合一，從而實現死而不亡。儒進上述對死亡及死後狀態的體認，派生出積極入世、奮發有為和純精神修練、不問世事的截然不同的人生態度和準則，對中國的後世哲學產生了重大而深遠的影響。This essay is a comparative and in-depth analysis of the Classical Confucian (Confucius, Mencius) and Classical Daoist (Lao Zi, Zhuang Zi) views on death. Four aspects of these two philosophies of death (attitude toward death, philosophical articulation of the essence of death, valuation of death, and transcending death) are analyzed and critically contrasted.First, regarding the general attitude toward death, Confucianism is more rational whereas Daoism is more mystical. Confucianism deems that the problem of human life is more important than the problem of human death, and hence speaks little of death. Daoism, however, is strongly against the human tendency to avoid the topic of death. Since human life and human death alternates like the four seasons, death should by no means be detested. On the contrary, death should be greeted with enthusiasm.Concerning the nature of death, Confucianism deems that death is a manifestation of the decree of Heaven, which is beyond our control. Death is fate, and is not subject to our autonomy. Daoism understands life and death in terms of the presence and the dispersion of qi (vital force), which is also beyond human control. Besides, both philosopies concur that death is the time of rest；it is a release from the labor of this world.Regarding the value of death, Confucianism strongly thinks that death, like life itself, should be used to serve the cause of ren and yi (i.e., morality). Hence death can be potentially full of moral significance, and we should try our best to give as much moral meaning to it as possible. We therefore should be prepared to give up our life for the sake of a moral cause. Daoism strongly disagrees with Confucianism in this regard, and takes a naturalistic stance toward death. Since death is an intrinsic part of life, it should neither be delayed nor hastened. Life should be lived to its temporal fullness and should not be sacrificed for any human cause. To die for morality is as bad as to die for financial gain.Lastly, both Confucianism and Daoism try to transcend the negation and annihilation imposed by death. Confucianism thinks that as long as we live altruistically we will not be bothered by death and not be affected by the anxiety over death. Besides, though one's biological life will perish, one can attain immortality through one's lasting influence to subsequent generations. Daoism, on the other hand, emphasizes the importance of being one with the Dao through meditation and other spiritual disciplines. The end result will be a total mindlessness of death.DOWNLOAD HISTORY | This article has been downloaded 36 times in Digital Commons before migrating into this platform.

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Moshtaghi, Omid, Yaser Ghavami, Hossein Mahboubi, Ronald Sahyouni, Yarah Haidar, Kasra Ziai, Harrison W. Lin, and Hamid R. Djalilian. "Migraine-Related Aural Fullness: A Potential Clinical Entity." Otolaryngology–Head and Neck Surgery 158, no. 1 (December 5, 2017): 100–102. http://dx.doi.org/10.1177/0194599817739255.

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In this case series, we set out to describe the clinical entity of isolated, prolonged aural fullness (AF) and its relationship with migraine. Patients with isolated, persistent AF for 6 months or more were included with all possible etiologies ruled out. Migraine dietary and lifestyle changes and medical migraine prophylactic therapy were prescribed to all. Eleven patients were included (mean age, 52 years). Six (54%) patients fulfilled International Headache Society criteria for migraine with or without aura. Changes in perceived sensation of AF using the visual analog scale and quality of life questionnaires resulted in a statically significant improvement ( P < .001, 95% confidence interval [CI], 4.7 to 6.72, and P < .001, 95% CI, −5.3 to −2.7, respectively). As such, an improvement of isolated, prolonged AF with migraine lifestyle changes and prophylactic treatment may suggest an etiological association between migraine and prolonged aural fullness.

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Van der Merwe, Johan M. "Versoening en die Nederduitse Gereformeerde Kerk: Die Algemene Sinode van 1994 as baken vir ’n lewe van volheid." Verbum et Ecclesia 38, no. 3 (October 6, 2017): 105–18. http://dx.doi.org/10.4102/ve.v38i3.1626.

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The Faculty of Theology at the University of Pretoria chose oikodome as a Faculty Research Theme (FRT) in 2014. This term refers to life in its fullness. The Dutch Reformed Church, as one of the partners of the Faculty, contributed to life in its fullness through the important role it played in the reconciliation in South Africa since 1986. One of the beacons on this road of reconciliation was the General Synod of 1994. It became known as the ‘Synod of reconciliation’ as a result of the visits of Mr Nelson Mandela, Prof. B.J. Marais and Dr Beyers Naudé, and the important decisions that the meeting took. It was however, not only the visits of these important roleplayers in history which made the meeting a beacon on the road to reconciliation. This chapter shows that it was imbedded in a much larger context of reconciliation in South Africa in which the Dutch Reformed Church played an important role. By participating in the process of reconcilation in the country, the Dutch Reformed Church contributed to oikodome – life in its fullness for all.

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Feinle, C., and N. W. Read. "Ondansetron reduces nausea induced by gastroduodenal stimulation without changing gastric motility." American Journal of Physiology-Gastrointestinal and Liver Physiology 271, no. 4 (October 1, 1996): G591—G597. http://dx.doi.org/10.1152/ajpgi.1996.271.4.g591.

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The involvement of 5-hydroxytryptamine3 (5-HT3) receptors in gastric motor and sensory responses to distension and duodenal lipid was investigated. Subjects were studied on four occasions during which isotonic saline or 20% Intralipid (2 kcal/ml) was infused intraduodenally (1 ml/min) while the proximal stomach was distended with air (100 ml/min). Subjects received either 8 mg ondansetron (5-HT3 antagonist) or placebo orally in random order. Intragastric pressure was recorded continuously, and subjects reported gastric sensations. Gastric motor and sensory responses to distension during duodenal saline were similar with placebo and ondansetron. Intraduodenal lipid decreased gastric tonic and phasic pressure activity, and this was not influenced by ondansetron. Lipid also induced meal-like fullness followed by nausea during distensions. Ondansetron reduced nausea and did not affect meal-like fullness but increased volumes and pressures at which sensations were reported. Intestinal 5-HT3 receptors are involved in induction of nausea but not of meal-like fullness by intraduodenal lipid and gastric distension. 5-HT3 receptor antagonism reduces gastric sensitivity to distension during intraduodenal lipid infusion.

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Watts, Daniel. "The Fullness of Time: Kierkegaardian Themes in Dreyer’s Ordet." Religions 10, no. 1 (January 17, 2019): 58. http://dx.doi.org/10.3390/rel10010058.

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I offer an approach to Dreyer’s film Ordet as a contribution to the phenomenology of a certain kind of religious experience. The experience in question is one of a moment that disrupts the chronological flow of time and that, in the lived experience of it, is charged with eternal significance. I propose that the notoriously divisive ending of Ordet reflects an aim to provide the film’s viewers with an experience of this very sort. I draw throughout on some central ideas in Kierkegaard’s work, especially his category of ‘the moment.’

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De Villiers, Gerda. "Ecodomy: Taking risks and overstepping boundaries in the Book of Ruth." Verbum et Ecclesia 38, no. 3 (October 6, 2017): 35–50. http://dx.doi.org/10.4102/ve.v38i3.1623.

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This chapter examined the concept of ‘Ecodomy’ – life in its fullness – as it unfolds in the Book of Ruth. The book is dated to the post-exilic period in the history of Israel, and is read as narrative critique against the Moabite paragraph in Deuteronomy 23:3–5, and against the way that this text is interpreted and implemented in the Books of Ezra and Nehemiah. Naomi, Ruth and Boaz, the protagonists in the narrative, become paradigmatic of the situation in post-exilic Israel. Their stories, dealing with loss and the actions they take in order to heal the brokenness become indicative for the post-exilic community. As the narrative plot develops, the chapter aims to indicate how ‘life in its emptiness’ is changed into ‘life in its fullness’ by the courage and creative initiative of individuals, even if it meant overstepping boundaries and challenging the social conventions of the time. Against the exclusivist policy of Ezra and Nehemiah, the Book of Ruth argues that foreigners may be included in the community of YHWH and that their solidarity with Israel is to the benefit of all the people. The point that the chapter wishes to make, is that life in its fullness cannot be taken for granted, but requires effort.

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Partyko, Tetiana, and Nadiia Levus. "EXISTENTIAL FULLNESS OF EMPLOYED RETIREMET-AGE WOMEN AND MEN." PSYCHOLOGICAL JOURNAL 7, no. 4 (April 30, 2021): 78–87. http://dx.doi.org/10.31108/1.2021.7.4.8.

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The role of adaptability and harmonius interpersonal relations on achievement of existential fullness by retirement age people was analyzed with the performed empirical study. The Existence Scale (ESK) (Längle, Orgler), S. Dukhnovsky’s method examining disharmony in interpersonal relations and the Social and Psychological Adaptation Questionnaire (C. Rogers and R. Diamond) were used. The study involved 100 employed people of retirement age (59-75 years), of which 46 women (average age was 63.6 years) and 54 men (average age was 64.9 years). Employed people of retirement age were characterized by moderate understanding of life meaning, women and men did not have significant differences in their existential fullness. Interpersonal relationships were mainly harmonious; women had a greater tendency to compromise and to control aggressive manifestations in comparison with men. Both women and men were moderately adapted to the social environment. Also, men and women showed a close link between existential fullness and retirement-age people’s tendency to adaptation, especially with regard to such characteristics as self-acceptance, acceptance of others, emotional comfort and internality. An important condition for employed retirement-age people’ existential fullness and understood life meaning was their self-confidence and positive self-attitude, friendly attitude to others and expectation of positive evaluation from them, as well as self-perception as an active subject of their activities. Adaptation and acceptance of others contributed to harmonious interpersonal relationships, and vise versa, if employed retirement-age people had harmonious relationships with others, they were better adapted. The link between harmonious interpersonal relationships and existential fullness is mainly mediated by an individual’s adaptive abilities, but this link can be direct at men. Women showed a wider range of links between harmony and adaptability, but men showed a wider range of links between harmony and existential fullness. If women tended to dominate in interpersonal relationships, demonstrating their superiority over others, they were likely to narrow their inner distance from themselves and their ability to assess a situation from the outside became worse, but their tensions decreased markedly. As for men, the role of dominance increased with age, but its effect on the existential fullness and harmony of relationships was not revealed. Women who avoided problems had increased tension and aggressive intentions, but it was unlikely to affect their existential experiences; on the contrary, as for men, problems avoiding reduced their ability to self-transcendence and freedom and was unlikely to affect the harmony of relationships with others. Women’s acceptance of others and emotional comfort were more closely linked to existential fullness in comparison with such characteristics at men.

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Cameron, Helen. ""Life in all its Fullness" Engagement and Critique: Good News for Society." Practical Theology 5, no. 1 (December 28, 2012): 11–26. http://dx.doi.org/10.1558/prth.v5i1.11.

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Tedla, Elleni. "Indigenous African Education as a Means for Understanding the Fullness of Life." Journal of Black Studies 23, no. 1 (September 1992): 7–26. http://dx.doi.org/10.1177/002193479202300102.

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Vopat, Seth M. "Book Review: Jürgen Moltmann. The Living God and the Fullness of Life." Review & Expositor 113, no. 4 (November 2016): 568–69. http://dx.doi.org/10.1177/0034637316674281o.

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Gondreau, Paul. "Master Thomas Aquinas and the Fullness of Life by John F. Boyle." Thomist: A Speculative Quarterly Review 82, no. 1 (2018): 140–42. http://dx.doi.org/10.1353/tho.2018.0006.

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Madan, T. N. "The Two Lives of Leela Dube Introductory Remarks on her Life and Work." Indian Journal of Gender Studies 24, no. 3 (October 2017): 380–95. http://dx.doi.org/10.1177/0971521517716823.

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This essay presents an integrated account of the personal and professional lives of Leela Dube. Born and brought up in a traditional, Maharashtrian, Brahman household, which was urban and in some respects modern too, Leela Dube journeyed from such a home through modern school and college education into a marriage by personal choice and a professional career in anthropology. It is an account of the engagement of an intelligent and highly educated person with two distinct — in some respect discrepant — worlds without completely separating them. Happy to be a home-maker with a family, she also carved out a place of distinction for herself as a scholar of kinship studies and the anthropology of women. Indeed, she came to be hailed as a pioneer in the field of gender studies in India. One of the implications of the interpretation offered here is that the enclosing of complex lives in easy-to-grasp theoretical pigeon holes may well fail to capture in their fullness the struggles and achievements of an extraordinary multi-dimensional person.

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Cahill, Lisa Sowle. "The Ethical Implications of the Sermon on the Mount." Interpretation: A Journal of Bible and Theology 41, no. 2 (April 1987): 144–56. http://dx.doi.org/10.1177/002096438704100204.

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Кузнецов, О. "РЕЛІГІЙНИЙ СВІТОГЛЯД ЯК ФАКТОР ЕКЗИСТЕНЦІЙНОЇ ОСМИСЛЕНОСТІ ЖИТТЯ." Вісник ХНПУ імені Г. С. Сковороди "Психология", no. 61 (2019): 95–118. http://dx.doi.org/10.34142/23129387.2019.61.06.

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The Aim of the study is to identify the types of religious outlook of the individual and to determine the features of the existential fullness of life in individuals, depending on the type of outlook (worldview). Research sample and methods. The sample was 366 persons. The study applied 1) the author's method of revealing the type of religious outlook, 2) diagnostics of life-purpose orientations, 3) self-actualization of personality, 4) existential resources of the personality, 5) existence, 6) personal reality, 7) self-development of personality, 8) personal resourcefulness, 9) personal realizability. Results. The cluster analysis identified five types of religious worldview: religious, mystical, agnostic, atheistic, and agnostic-atheistic. The types of worldview were characterized. Conclusions. The mystical type of religious outlook implies understanding of reality through intuition. It has the least personal exhaustion, that is, satisfaction with his own realization in life. Agnostic type of religious outlook characterizes a person who considers it fundamentally impossible to know objective reality through the subjective experience of individual and therefore considers it impossible to know the truth in the questions of the existence of gods, eternal life and other supernatural beings, concepts and phenomena. Type is characterized by the least purpose of life. The religious type characterizes a deeply religious person. The type is characterized by high purpose of life, understanding of the true nature of mankind, developed existential resources of faith, charity and acceptance, the ability to self-transcendence. The atheistic type of religious outlook characterizes a person who does not believe in the existence of God and supernatural phenomena. The type is characterized by high purpose of life, understanding of the true nature of man, developed resources of freedom, meaning, charity, a moderate level of existential fullness of life, a high level of need for self-development against the background of a low degree of ownership of self-development mechanisms. The agnostic-atheistic type of outlook is an intermediate form between the atheistic worldview. The type is characterized by a low level of comprehension of the course of life and understanding of human nature, resources of freedom, meaning, acceptance and faith.

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Bendix, John. "The lived analytic: layers of meaning(fullness) in the context of the Holocaust." History of the Human Sciences 17, no. 2-3 (August 2004): 125–45. http://dx.doi.org/10.1177/0952695104047300.

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Crick, Nathan. "Book Review: Rocks of Ages: Science and Religion in the Fullness of Life." Science, Technology, & Human Values 27, no. 4 (October 2002): 539–42. http://dx.doi.org/10.1177/016224302236189.

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Njoroge, Nyambura J. "Daughters of Africa Heed the Call for Justice, Peace, and Fullness of Life." International Review of Mission 102, no. 1 (April 2013): 30–43. http://dx.doi.org/10.1111/irom.12004.

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Orekh, Ekaterina, and Elena Bogomyagkova. "“Take Everything from Life...”: the Discourse of Russian Parents about Children’s Video Games." Logos et Praxis, no. 3 (December 2018): 59–69. http://dx.doi.org/10.15688/lp.jvolsu.2018.3.7.

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The study reveals the analysis of the discourse of St. Petersburg parents for their ideas about children's computer games. The focus of our attention was the settings that underlie the strategies of regulation of these game practices by adults. The empirical base of the study was a series of semi-structured interviews with parents of children under ten years of age with different social characteristics (gender, age, nature and level of education, income), whose children play video games, and for various reasons are not involved in this process. Interviews were conducted in St. Petersburg in 2016-2017. According to the results obtained, the prohibition or permission of games on the computer, as well as the frequency of access to the gadget and the type of gaming activity (educational – entertaining) are based on two key ideas. The first can be referred to as the idea of "fullness of life", and the second, respectively, as the idea of "quality of life". The idea of "fullness of life" is based on such ideas about the world, when the main value is the diversity of activities, the saturation of life with events. The idea of "quality of life" is based on the value of in-depth development of a particular activity, which is currently considered as an important, significant. As the analysis showed, Russian parents use both ideas in the argument of both permission and prohibition of children's video games, but do not mix them in justifying their own decisions and actions. We also assume that the idea of "quality of life" has a deep history and has been popular for several decades, while the idea of "fullness of life" characterizes the discourse of the modern dynamic and changeable consumer society.

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Salladin, James. "Essence and fullness: Evaluating the creator–creature distinction in Jonathan Edwards." Scottish Journal of Theology 70, no. 4 (November 2017): 427–44. http://dx.doi.org/10.1017/s0036930617000382.

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AbstractSoteriological participation in God, variously termed theosis, divinisation or deification commands widespread interest across the spectrum of Christian theology. A key difficulty is how to maintain the creator–creature distinction, while bridging it to gain intimacy. Jonathan Edwards provides a Reformed perspective on this conversation, by way of his distinction between the incommunicable divine essence and the communicable divine fullness. This article clarifies this distinction by evaluating its coherence and exploring whether it divorces God's immanent and economic life. It argues that distinguishing two forms of participation – methexis verses koinonia – clarifies coherence and shows that it does not divide God's being from act.

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