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Journal articles on the topic 'Living'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 July 2024

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1

Shah, Mubashir. "Living with Mastalgia." Journal of Medical Science And clinical Research 05, no. 04 (April 18, 2017): 20420–25. http://dx.doi.org/10.18535/jmscr/v5i4.111.

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2

Hardesty, Rebecca A. "Living-into, Living-with." Glimpse 17 (2016): 27–34. http://dx.doi.org/10.5840/glimpse2016174.

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3

Aitken, Robert, and Thich Nhat Hanh. "Living Buddha, Living Christ." Buddhist-Christian Studies 17 (1997): 250. http://dx.doi.org/10.2307/1390427.

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4

Gershenson, Carlos. "Living in Living Cities." Artificial Life 19, no. 3_4 (October 2013): 401–20. http://dx.doi.org/10.1162/artl_a_00112.

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This article presents an overview of current and potential applications of living technology to some urban problems. Living technology can be described as technology that exhibits the core features of living systems. These features can be useful to solve dynamic problems. In particular, urban problems concerning mobility, logistics, telecommunications, governance, safety, sustainability, and society and culture are presented, and solutions involving living technology are reviewed. A methodology for developing living technology is mentioned, and supraoptimal public transportation systems are used as a case study to illustrate the benefits of urban living technology. Finally, the usefulness of describing cities as living systems is discussed.
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5

Mphahlele, Es'Kia. "Living writers, living culture." Scrutiny2 2, no. 2 (January 1997): 40–42. http://dx.doi.org/10.1080/18125449708565910.

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6

Lamberg, Lynne. "Living Longer, Living Well." Psychiatric News 51, no. 6 (March 18, 2016): 1. http://dx.doi.org/10.1176/appi.pn.2016.3b11.

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7

Lamberg, Lynne. "Living Longer, Living Well." Psychiatric News 51, no. 7 (April 2016): 1. http://dx.doi.org/10.1176/appi.pn.2016.4a51.

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8

Nankervis, Max. "LIVING SUBURBS. LIVING POLICY?" Urban Policy and Research 14, no. 1 (March 1996): 65–67. http://dx.doi.org/10.1080/08111149608551613.

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9

Olayiwola, J. Nwando, O. Corazon Irizarry, Kelli O’Connell, and Stephanie Milan. "Living Smart, Living Fit." Journal of Primary Care & Community Health 4, no. 1 (September 16, 2012): 31–35. http://dx.doi.org/10.1177/2150131912461148.

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10

YOUNG-MASON, JEANINE. "Living and Partly Living." Clinical Nurse Specialist 15, no. 1 (January 2001): 23. http://dx.doi.org/10.1097/00002800-200101000-00011.

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Shiva, Vandana. "Earth Democracy: Creating living economies, living democracies, living cultures." South Asian Popular Culture 2, no. 1 (April 2004): 5–18. http://dx.doi.org/10.1080/1474668042000210483.

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12

Qudsy, Saifuddin Zuhri. "LIVING HADIS: GENEALOGI, TEORI, DAN APLIKASI." Jurnal Living Hadis 1, no. 1 (December 6, 2016): 177. http://dx.doi.org/10.14421/living-hadis.2016.0101-08.

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Within a decade, the study of Living Qur’an and Living Hadithand has flourished in Indonesia. Number of research about phenomena of either practices of rituals has been done. This article, departs from that fact, endeavors to explore model of living hadith, from its genealogical presence, theories that have been applied, up to technic which used into various kinds of research.
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13

Conti, Riccardo Luca, Joana Dabaj, and Elisa Pascucci. "Living Through and Living On?" Migration and Society 3, no. 1 (June 1, 2020): 213–21. http://dx.doi.org/10.3167/arms.2020.030117.

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In this article, we examine the school project implemented by the architecture charity CatalyticAction in the informal refugee settlement of Jarahieh, in the Bekaa, Lebanon. In doing so, we propose an approach to participatory humanitarian architecture that extends beyond the mere act of designing “together” an “object building.” We see participatory architecture as a process that develops incrementally through the socioeconomic life of precarious communities—through what we call the “living through” and “living on” of participation. While remaining attentive to the infrastructural and political limitations to architectural durability in refugee settlements, we foreground the social life of architectural forms, and consider the built environment as not simply “used,” but produced and (re)productive through time, beyond, and often in spite of, humanitarian interventions.
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14

NEWBY, MIKE. "Living Theory or Living Contradiction?" Journal of Philosophy of Education 28, no. 1 (July 1994): 119–26. http://dx.doi.org/10.1111/j.1467-9752.1994.tb00318.x.

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15

Haapala, Arto. "METAPHORS FOR LIVING – LIVING METAPHORS." DANISH YEARBOOK OF PHILOSOPHY 31, no. 1 (August 2, 1996): 97–106. http://dx.doi.org/10.1163/24689300_0310108.

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16

Riley, Benjamin, François de Larrard, Valéry Malécot, Isabelle Dubois-Brugger, Hervé Lequay, and Gilles Lecomte. "Living concrete: Democratizing living walls." Science of The Total Environment 673 (July 2019): 281–95. http://dx.doi.org/10.1016/j.scitotenv.2019.04.065.

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17

TEMKIN, LARRY S. "Is Living Longer Living Better?" Journal of Applied Philosophy 25, no. 3 (August 2008): 193–210. http://dx.doi.org/10.1111/j.1468-5930.2008.00411.x.

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18

Iballa, Dona Kahfi MA. "TRADISI MANDI BALIMAU DI MASYARAKAT KUNTU: Living Hadis Sebagai Bukti Sejarah." Jurnal Living Hadis 1, no. 2 (October 1, 2016): 275. http://dx.doi.org/10.14421/living-hadis.2016.0102-03.

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Living Hadis is respons of certain community of muslims which is based by a “hadis” itself. It is containing in personal or also in community life in human society. Living hadis is an acculturation or assimilation between Islam’s doctrine and some of local’s cultures. Acculturation and assimilation between them produces a tradition which is known as living tradition or if it is based on thought that the foundation of the tradition is Hadith, it is called by living hadis. One of a phenomenon of living hadis which is exists in Kuntu society is tradition of Mandi Balimau. It is can be understood as living hadis by two indications. First, its basic is to missionize doctrine of Islam’s missionary endeavor. Second, it is to put into practice a sacred text which is known by Kuntu society by hadis. Mandi Balimau as one of phenomenon of living hadis could be proof of history of first Islamization in Nusantara especially in Riau. It manifested that Kuntu is one of the first regions in Nusantara that Islam introduced with and it also proofed that process of islamization in Nusantara occurred tranquility.
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19

Fuentes-Hernández, Pablo, and Gonzalo Cerda-Brintrup. "Hábitar Poético." Arquitecturas del Sur 42, no. 65 (January 31, 2024): 04–07. http://dx.doi.org/10.22320/07196466.2024.42.065.00.

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One lives in the house but also the square. Housing, which welcomes private living, has its complement in the public space, the square, the street, and the city. In this house-square, intimate-collective dialectic, the ways of occupying space can be infinitely diverse. However, on this occasion, our gaze has turned to a transcendent living, which evokes fantasy, creativity, and the sublime, and we have called it “POETIC LIVING”.
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20

Davies, Sian. "Living." Nursing Standard 16, no. 46 (July 31, 2002): 20–21. http://dx.doi.org/10.7748/ns.16.46.20.s33.

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21

Oswald, Oscar. "Living." Colorado Review 41, no. 2 (2014): 154. http://dx.doi.org/10.1353/col.2014.0056.

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22

Logan, William. "Living." Iowa Review 25, no. 3 (October 1995): 130. http://dx.doi.org/10.17077/0021-065x.4449.

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23

Barker, George. "Living." Lancet Gastroenterology & Hepatology 8, no. 2 (February 2023): 119. http://dx.doi.org/10.1016/s2468-1253(22)00430-7.

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24

Choi, Charles Q. "When Clean Living Isn't Longer Living." Scientific American 297, no. 4 (October 2007): 36. http://dx.doi.org/10.1038/scientificamerican1007-36b.

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25

Cody, William K. "A Living Science, A Living Journal." Nursing Science Quarterly 30, no. 1 (December 25, 2016): 6–7. http://dx.doi.org/10.1177/0894318416680507.

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26

Cassaignon, Sophie, Robin de Maleprade, Nadine Nassif, and Jacques Livage. "From Living Light to Living Materials." Materials Today: Proceedings 1 (2014): 209–15. http://dx.doi.org/10.1016/j.matpr.2014.09.024.

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27

Gallegos Anda, Carlos E. "Good Living as a Living Law." Australian Journal of Indigenous Education 47, no. 1 (October 27, 2017): 30–40. http://dx.doi.org/10.1017/jie.2017.30.

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In 2008, Ecuador reformed its Constitution after a prolonged period of economic, social and political crises. The momentary rupturing of power structures, that had limited political participation to small clusters of elites, opened participatory spaces for historically marginalised social groups to engage in the process of constitutional drafting. As a result of this unprecedented political shift in participation and inclusiveness, alternative notions of cultural, social and economic rights surfaced. This progressive constitutionalism is thus a novel attempt at overcoming legal formalism in favour of aLiving Law, a law that embraces the contextual settings where it will be applied by scrutinising the historic power structures that have moulded it.Good Livingas a legal principle underlines the enactment of aLiving Law.
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28

McWilliam, Carol L., Catherine Ward-Griffin, Abram Oudshoorn, and Elizabeth Krestick. "Living While Dying/Dying While Living." Journal of Hospice & Palliative Nursing 10, no. 6 (November 2008): 338–49. http://dx.doi.org/10.1097/01.njh.0000319190.93906.7d.

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29

Brownridge, Douglas A., and Shiva S. Halli. "“Living in sin” and sinful living." Aggression and Violent Behavior 5, no. 6 (November 2000): 565–83. http://dx.doi.org/10.1016/s1359-1789(99)00003-8.

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30

Sigwalt, Pierre. "Living and apparently living carbocationic polymerizations." Makromolekulare Chemie. Macromolecular Symposia 47, no. 1 (July 1991): 179–201. http://dx.doi.org/10.1002/masy.19910470115.

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31

SHIZUNO, Tomofumi. "Living phenomena and living information : Centered on living structure and design." Journal of Information Processing and Management 29, no. 12 (1987): 1011–24. http://dx.doi.org/10.1241/johokanri.29.1011.

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32

Sanchez, Isaac C. "Entropy of Living versus Non-Living Systems." Journal of Modern Physics 02, no. 07 (2011): 654–57. http://dx.doi.org/10.4236/jmp.2011.27077.

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33

de Bruijne, Ad. "Living with Scripture, Living in a Democracy." European Journal of Theology 28, no. 2 (December 1, 2020): 124–35. http://dx.doi.org/10.5117/ejt2019.2.004.brui.

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RésuméLes chrétiens ont souvent fait face à des tensions entre leur identité chrétienne et leur statut de citoyens d’une démocratie. Ces tensions constituent une forme particulière de l’inévitable problème fondamental que rencontrent les chrétiens dans toute société au sein de laquelle ils vivent. À la suite de Saint Augustin, on peut exprimer cela en terme de la difficulté à articuler la double appartenance, à la cité de Dieu d’une part et à la « cité des hommes » de l’autre. En dépit de ces tensions, et en vertu de la providence divine, la participation des chrétiens peut aussi contribuer à des bénédictions temporaires pour la société à laquelle ils appartiennent. L’histoire du monde occidental en fournit bien des exemples, dont fait partie l’émergence même des démocraties. Dans le contexte postchrétien actuel, ces fruits historiques de l’influence chrétienne sont souvent dissociés de leurs racines et deviennent par conséquent instables, ou sont contrecarrés par des difficultés, voire des impasses. Ayant conservé leurs racines, les chrétiens peuvent souvent clarifier les choses et proposer des solutions. La contribution chrétienne peut s’avérer fructueuse, par exemple dans le contexte contemporain de l’opposition entre la version libérale de la démocratie de l’Europe occidentale et la version non libérale de l’Europe de l’Est. L’auteur conclut en mentionnant cinq points devant retenir l’attention concernant la participation de chrétiens à la vie d’une démocratie : il s’agit de rester attaché à l’Église qui constitue la communauté politique du Royaume à venir, de considérer l’identification à un organe politique terrestre comme demeurant secondaire, de promouvoir des activités au bénéfice de la société depuis le sein de l’Église, de tenir compte du fait que les objectifs moraux dans le contexte de la société doivent être différents de ceux que l’on adopte dans le contexte de l’Église, et de demeurer fidèle à un style de vie prophétique par la parole et les actes.SummaryChristians have traditionally experienced tensions between their Christian identity and their citizenship in a democracy. This tension is a special variant of the inevitable underlying classical challenge for Christians in all societies where they live. Following Augustine, this can be expressed as the challenge to combine the dual citizenships of the city of God and the ‘city of man’. Despite such tensions, under God’s providence the participation of Christians can also lead to temporary blessings for their societies. Western history provides many examples of this, the development of democracy being one of them. In the current post-Christian context these historical fruits of Christian influence have often become detached from their roots and therefore become unstable or burdened by difficulties and even deadlocks. Being still connected to that root, Christians can often provide clarification and contribute to solutions. This Christian contribution can be made fruitful, for example, in the contemporary clash between Western European liberal and Eastern European illiberal versions of democracy. The article concludes with five points of attention for Christian participation in a democracy: staying anchored in the Church as the political community of the future kingdom, considering earthly political identifications as secondary, developing public grass roots activities from within the Church, realising that moral aims in the context of society have to be different from those in the context of the Church, and remaining faithful to a prophetic lifestyle in word and deed.ZusammenfassungChristen erleben für gewöhnlich Spannungen zwischen ihrer Identität als Christ und als Staatsbürger in einer Demokratie. Diese Spannung stellt eine besondere Variante der unvermeidlichen klassischen Herausforderung dar, der Christen in jeglicher Gesellschaftsform begegnen. Gemäß Augustinus mag sich dies in der Schwierigkeit ausdrücken, die doppelte Staatsbürgerschaft in der ,,Stadt Gottes“ und der ,,Stadt der Menschen“ miteinander zu vereinen. Trotz derartiger Spannungen kann durch die Vorsehung Gottes auch der Einfluss von Christen zu vorübergehenden Segnungen für ihre Gesellschaft führen. Die westliche Geschichte liefert viele Beispiele hierfür, und die Entwicklung der Demokratie ist nur eines davon. Im gegenwärtigen nachchristlichen Kontext haben sich diese historisch gewachsenen Ergebnisse christlichen Einflusses häufig von ihren Wurzeln gelöst und wurden daher unstabil oder von Schwierigkeiten und sogar Blockaden überfrachtet. Solange Christen immer noch mit diesen Wurzeln verbunden sind, sind sie oftmals in der Lage, für eine Klärung von Situationen zu sorgen und zu Lösungen beizutragen. Dieser christliche Einfluss kann zum Beispiel im gegenwärtigen Konflikt zwischen liberalen westeuropäischen und illiberalen osteuropäischen Formen von Demokratie genutzt werden. Der Artikel schließt mit fünf Punkten, die für den Beitrag von Christen in einer Demokratie zu berücksichtigen sind: Christen bleiben in der Gemeinde als der politischen Gemeinschaft des künftigen Reiches Gottes verhaftet, säkulare politische Zuordnungen werden als sekundär betrachtet, öffentliche Basisaktivitäten werden aus der Gemeinde heraus entwickelt, in der Einsicht, dass sich ethische Zielsetzungen im gesellschaftlichen Kontext von jenen im Gemeindekontext unterscheiden müssen und unter der Voraussetzung, dass Christen einem prophetischen Lebensstil in Wort und Tat treu bleiben.
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34

Miller, Fred D. "Aristotle's Politics: Living Well and Living Together." Philosophical Quarterly 64, no. 254 (December 13, 2013): 195–98. http://dx.doi.org/10.1093/pq/pqt029.

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35

Mendes, Aysha. "Heart disease: from living to living well." British Journal of Nursing 28, no. 14 (July 25, 2019): 946. http://dx.doi.org/10.12968/bjon.2019.28.14.946.

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36

Ando, Masahiko, Jonathan Hastie, and Hiroo Takayama. "Living, and living well, after cardiac surgery." Journal of Thoracic and Cardiovascular Surgery 156, no. 5 (November 2018): 1905. http://dx.doi.org/10.1016/j.jtcvs.2018.05.121.

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37

Matyjaszewski, Krzysztof. "From "Living" Carbocationic to "Living" Radical Polymerization." Journal of Macromolecular Science, Part A 31, no. 8 (1994): 989–1000. http://dx.doi.org/10.1080/10601329408545697.

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38

Matyjaszewski, Krzysztof. "From “Living” Carbocationic to “Living” Radical Polymerization." Journal of Macromolecular Science, Part A 31, no. 8 (August 1994): 989–1000. http://dx.doi.org/10.1080/10601329409349774.

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39

SIGWALT, PIERRE, and JEAN-PIERRE VAIRON. "Revisiting living and apparently living carbocationic polymerizations." Polimery 59, no. 01 (January 2014): 38–48. http://dx.doi.org/10.14314/polimery.2014.038.

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40

Vogelman, Lloyd. "The Living Dead: Living on Death Row." South African Journal on Human Rights 5, no. 2 (January 1989): 183–95. http://dx.doi.org/10.1080/02587203.1989.11827768.

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41

Akl, Elie A., Joerg J. Meerpohl, Julian Elliott, Lara A. Kahale, Holger J. Schünemann, Thomas Agoritsas, John Hilton, et al. "Living systematic reviews: 4. Living guideline recommendations." Journal of Clinical Epidemiology 91 (November 2017): 47–53. http://dx.doi.org/10.1016/j.jclinepi.2017.08.009.

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42

Schweitzer, Carol L. Schnabl. "When “Living Stories” Encounter the Living Word." Pastoral Psychology 58, no. 5-6 (August 5, 2009): 629–40. http://dx.doi.org/10.1007/s11089-009-0240-8.

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43

Kumar, Sushil, and Rucha Kawade. "Healthy aging, living longer, or living forever." MGM Journal of Medical Sciences 10, no. 2 (2023): 171. http://dx.doi.org/10.4103/mgmj.mgmj_120_23.

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44

Bae, Young Cheol, Zsolt Fodor, and Rudolf Faust. "Living Coupling Reaction in Living Cationic Polymerization. 1. Coupling Reaction of Living Polyisobutylene." Macromolecules 30, no. 2 (January 1997): 198–203. http://dx.doi.org/10.1021/ma961169t.

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45

Dunn, Carolyn, Cathy Thomas, and Ivy Reid. "Women Living Healthy, Women Living Well: Digital Solutions for Living Your Best Life." Journal of Nutrition Education and Behavior 37, no. 4 (July 2005): 215–16. http://dx.doi.org/10.1016/s1499-4046(06)60251-0.

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46

Coleman, Susan. "Living Room." Iowa Journal of Literary Studies 7, no. 1 (1986): 47. http://dx.doi.org/10.17077/0743-2747.1184.

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47

Agnew, Thelma. "Independent living." Nursing Standard 19, no. 28 (March 30, 2005): 12–13. http://dx.doi.org/10.7748/ns.19.28.12.s26.

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48

Stewart, Albert B., and Annie Dillard. "The Living." Antioch Review 50, no. 4 (1992): 772. http://dx.doi.org/10.2307/4612635.

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49

Hassan, Noor Mohamed. "Living Biculturally." Journal of Youth Development 14, no. 2 (June 20, 2019): 219–21. http://dx.doi.org/10.5195/jyd.2019.772.

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Immigrant youth navigate a number of environments. Oftentimes these young people find themselves in between two spaces: one environment where they have to act a specific way in order to fit in with their peers and another environment where they can truly be themselves because there is a shared sense of culture with their peers. The following essay provides a glimpse into the life of one young person as she navigates what she refers to as a “split reality.” Highlighting experiences around use of language and religion, this essay provides insightful perspectives for youth development practitioners.
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50

Smith, Susan J. "Living Room?" Urban Geography 25, no. 2 (March 2004): 89–91. http://dx.doi.org/10.2747/0272-3638.25.2.89.

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