Academic literature on the topic 'Love offering'
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Journal articles on the topic "Love offering"
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Menike, Nimmi Nalika. "Love Beyond Body Offering: Literature and Generosity." Journal of Human Values 26, no. 3 (September 2020): 248–55. http://dx.doi.org/10.1177/0971685820949415.
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Employing the poststructuralist approach to language and literature as a methodology, the present article insists on the significance of the novel, Body Offering, in understanding the idea of giving in to literature through writing. The notion of giving in the novel unfolds with regard to two contexts: love and writing, which, in turn, problematizes not only the way in which giving is understood in the binary structure of giving and receiving, but also the representational function assigned to literature due to its appearance without voice. So, doing it highlights the openness to receive beyond self desire as the most fundamental force that makes an offering unconditional and sincere.
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Auerbach, Kathleen G. "A Dozen Commandments for Lactation Consultants: An Offering of Love." Journal of Human Lactation 9, no. 4 (December 1993): 213. http://dx.doi.org/10.1177/089033449300900402.
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Matheson, Victor A., and Kent Grote. "Gamblers’ Love for Variety and Substitution among Lotto Games." Journal of Gambling Business and Economics 1, no. 2 (January 2, 2013): 85–99. http://dx.doi.org/10.5750/jgbe.v1i2.511.
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This paper considers the whether offering multiple lotto games within a state by joining a multi-state lottery increases total ticket sales compared to offering a single state game. The question is considered from two different perspectives, which both lead to the conclusion that states do tend to benefit from increased ticket sales overall by joining a multi-state lottery association. There is, however, a noted difference in the magnitude of that effect depending on the size of the average jackpots of the previously existing state games.
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Bielik-Robson, Agata. "Is the Human Being Redeemable? A Meditation on Rosenzweig’s Claim That Death Is Very Good." Journal of Jewish Thought and Philosophy 29, no. 1 (March 30, 2021): 57–77. http://dx.doi.org/10.1163/1477285x-12341317.
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Abstract In this article I claim there is no contradiction involved in Franz Rosenzweig’s love of life and his apology for death: what he loves and wants us to love is the finite life, life offered in its finitude which should in the end appear as enough – that is, sufficient and fit for everything we could want from life, redemption included. The beyond toward which death as the end gestures is not a promise of immortality, offering a transcendence in temporal terms infinitely prolonged. The will “to stay, to live,” of which Rosenzweig speaks in the opening paragraph of The Star of Redemption, is the drive characteristic of another finitude: desiring and investing in life, without, at the same time, wishing to prolong itself into infinity.
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Ekblad, Bob. "Communicating Jesus’s Liberating Love Amidst Hostile Powers." Interpretation: A Journal of Bible and Theology 72, no. 3 (June 12, 2018): 255–68. http://dx.doi.org/10.1177/0020964318766295.
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Ministering to inmates and training them as pastoral agents inside jails and prisons are highly challenging in today’s correctional institutions. Many forces are at work in these facilities that interrupt access to the rich life Jesus offers and its expansion among prisoners. This article addresses these obstacles, offering strategies for effective ministry among the incarcerated, with perspectives drawn from Acts 16.
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Moreno-Álvarez, Alejandra. "De Kretser’s Retelling of a Ghost Love Story." Humanities 9, no. 3 (August 19, 2020): 87. http://dx.doi.org/10.3390/h9030087.
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Australian author Michelle de Kretser addresses in her literary work ideas of home and belonging. In Springtime. A Ghost Story (2014) the author gives voice to an ambiguous and variable subject who coexists with her past, present and future, inhabiting a fluid trans-space where love has a principal role. Frances, the main character in Springtime, sees ghosts who unconsciously allow her to voice her insecurities and doubts concerning her life existence. These phantoms contribute to the formation of Frances’ alternative conceptualization of subjectivity. At the same time, de Kretser offers in this dystopic novella a much-needed escape from binary definitions of inclusion/exclusion, offering palimpsests of the spaces that Frances inhabits—Melbourne, Sydney and Paris. This main character is a fluid flâneuse who tries to adjust to her glocality constituted and reconstituted by a discursive imaginary. In this article, I analyze how de Kretser subverts ghost story patterns, destabilizes binary thinking, and decentralizes the human subject offering the reader an alternative haunting love story with an open ending, where cities, ghosts, humans, dogs and nature become active characters who are-in-this-together-but-who-are-not-one-and-the-same.
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Lu, Chao. "A Kantian Interpretation of the Infinite Manifoldness of Evil Incentives in Real Human Life." International Philosophical Quarterly 61, no. 2 (2021): 207–25. http://dx.doi.org/10.5840/ipq2021419169.
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Kant defined moral evil as reversing the order between self-love and morality. For many critics, however, his egoistically-orientated notion of self-love fails to make sense of the infinitely manifold incentives of evil under the human condition. Against this criticism, my article will re-interpret Kantian self-love and empirical self-conception from both the transcendental and empirical level, thus offering a transcendental grounding for the empirical manifestations of evil. In this way I will argue that we can explain rather sufficiently the infinite manifoldness of evil incentives in real human life with Kant’s prima facie simplistic definition of evil.
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Cornwall, Michael W. "Merciful Love Can Help Relieve the Emotional Suffering of Extreme States." Journal of Humanistic Psychology 59, no. 5 (May 7, 2018): 665–71. http://dx.doi.org/10.1177/0022167818773467.
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The subjective experience inherent in the act of offering merciful love by caregivers to those in extreme states is explored. Also, the subjective experience of receiving merciful love from caregivers by people in extreme states is explored. The author draws on both the personal experience of being in extreme states, and on the experience as a dissident Laingian–Jungian oriented therapist and researcher, specializing in serving people in extreme states for 40 years.
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Mordarski, Ryszard. "Benevolence or Mercy? The Problem with the First Premise of the Hiddenness Argument." Roczniki Filozoficzne 69, no. 3 (September 24, 2021): 123–39. http://dx.doi.org/10.18290/rf21693-8.
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The first premise of J. L. Schellenberg’s Hiddenness Argument equates God’s love with a positive relationship to human beings. To illustrate this relationship, the human model of parental love is used, based on the standards of the modern American liberal world, not on the biblical standard. As a result, we attribute to God a narrowly understood horizontal relationship towards people, which is completely alien to the understanding of love developed in the Christian tradition. When we refer to the classical theism that recognized love as the central attribute of God, we will see that it should be understood in a vertical model, consisting in the offering of good and mercy. This understanding undermines the benevolent theism and replaces it with the merciful theism or theism of mercy. Ultimately, this makes the first premise of the Hiddenness Argument very questionable and the whole argument calls for a significant revision.
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Flesch, William. "Extravagance." Oxford Literary Review 42, no. 1 (July 2020): 52–75. http://dx.doi.org/10.3366/olr.2020.0293.
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Blanchot uses the word extravagance to mean the unworldliness of both love and literature—a wandering beyond the limits of the world. Extravagance is the standard English translation of Ludwig Binswanger's Verstiegenheit, which means a climbing to a perilous altitude from which one cannot rescue oneself. For Blanchot that peril is the space of literature and of love because it is an unteleological attentiveness to the other. This is not an attentiveness to meaning but to its fragility. Literature is the place of alterity and is most intense when it demands attention to that alterity rather than offering itself to interpretation. This is consistent with the costly signaling analyzed by evolutionary psychology.
Dissertations / Theses on the topic "Love offering"
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Moreira, Adriana. "Oblação como sentido de vida." Faculdades EST, 2013. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=497.
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O que é oblação? Esta pergunta aparece como força motriz deste trabalho dissertativo.
Perguntar pela oblação é perguntar pelo seu sentido e pelo sentido que possui no ritual
sacrificial no Israel do Antigo Testamento e que sentido dá à origem e à expressão do
sacrifício e do culto da terra nas civilizações antigas. Oblação é ponto de partida, mas é
também ponto de chegada. Oblação é pergunta, mas é também resposta. Oblação é entrega,
mas é também receptividade. Oblação é êxodo, é saída de si mesmo, para entrar na
sacralidade do terreno do outro. Oblação é fraternidade, é solidariedade, é relacionalidade, é
ser-para-o-outro, é amor incondicional e, assim sendo, passa a ser também sinal escatológico.
No intuito de esmiuçar esta compreensão o trabalho segue-se em três partes. A primeira parte
permite apurar que tal origem e expressão se deram por meio do culto à terra, sacrifícios
cruentos e incruentos e, também, sacrifícios humanos. Todos os povos se expressam
religiosamente. Dentre estas expressões, está o rito e o rito sacrificial. A segunda parte
verifica que no Antigo Testamento aparece o termo minhah (= oblação), utilizado
tecnicamente para expressar a dádiva em geral. Posteriormente, o termo foi reservado para
significar oferendas vegetais. À minhah está ligada a oferenda de pães, de incenso,
holocausto, sacrifício de abate e de comunhão. O ritual que, inicialmente, era celebrado
popularmente, com a Reforma de Josias passa a ser administrado pelos sacerdotes legalmente
instituídos. A cultura religiosa sacrificial do Israel do Antigo Testamento está entre o culto à
terra das civilizações antigas e o sacrifício do Novo Testamento: a oblação de Jesus na cruz. A
terceira parte foca o tema da oblação. Em Jesus, o oblato por excelência, dá-se a superioridade
do sacerdócio, do sacrifício e da aliança que é estabelecida uma vez por todas. É o novo
sacrifício. E é nova também a aliança que irrompe num movimento de continuidade, ruptura e
superação. Da compreensão da vida, morte e ressurreição de Jesus, a oblação passa a ter como
lugar teológico a experiência humana. Oblação é seguimento, é escuta da vontade de Deus, é
libertação, é graça, é dar sentido de plenitude para a vida própria e de outrem.What is oblation? This question appears as the moving force of this dissertation. To ask about oblation is to ask about its meaning and the meaning it had in the sacrificial ritual in the Israel of the Old Testament and what meaning it gives to the origin and the expression of sacrifice and worship in the land of the ancient civilizations. Oblation is the starting point but it is also the point of arrival. Oblation is a question but it is also the answer. Oblation is surrender but it also is receptivity. Oblation is exodus, going out of oneself to enter the sacredness of the others terrain. Oblation is fraternity, solidarity, relationality, it is being-for-the-other, it is unconditional love, and being thus, it also becomes an eschatological sign. With the intent of delving into this comprehension the work follows in three parts. The first part permits investigating that such origin and expression took place through the worship of the earth, bloody and bloodless sacrifices and also human sacrifices. All peoples express themselves religiously. Within these expressions, are the rite and the sacrificial rites. The second part verifies that in the Old Testament the term minhah (= oblation) appears, technically used to express gifts in general. Later, the term was reserved for meaning vegetable/plant offerings. The minhah is connected with the offering of breads, incense, holocausts and sacrifices of slaughter and of communion. The ritual, which initially was celebrated popularly, with the Josiah Reform it came to be administered by the legally instituted priests. The sacrificial religious culture of the Israel of the Old Testament comes between the worship of the earth of the ancient civilizations and the sacrifice of the New Testament: the oblation of Jesus on the cross. The third part focuses on the theme of oblation. In Jesus, the oblation par excellence, we have the superiority of the priesthood, of the sacrifice and of the covenant which is established once and for all. It is the new sacrifice. And the covenant is also new, which bursts forth in a movement of continuity, rupture and overcoming. From the comprehension of the life, death and resurrection of Jesus, oblation comes to have as its theological place the human experience. Oblation is following, is listening to the will of God, is liberation, is grace, and is giving meaning of fullness of ones own life and of that of the other.
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Oplatková, Hana. "Žiju tarot." Master's thesis, Vysoké učení technické v Brně. Fakulta výtvarných umění, 2012. http://www.nusl.cz/ntk/nusl-232344.
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Private deck of cards created during six-month survey and documentation of daily experiences. The package contains 49 cards and it is inspired by a set of 78 tarot cards. Text content - reverse side of the card was created using diary notes. Face side of the card was chosen as a representation of processes taking place usually in days when the card was read.
Books on the topic "Love offering"
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Quince, Peter Lum. A late offering of Quince. [Laguna Beach, Calif.]: Laguna Verde Imprenta, 1990.
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A lifestyle of worship: Making your life a daily offering. Ventura, Calif: Renew, 1998.
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Meester, Conrad De. I offer myself to Your love: Commentary on Therese of Lisieux's offering to merciful love : Therese of Lisieux. Strasbourg (BP 94, 67038): Éd. du Signe, 1999.
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Bukhsh, S. Khuda. Love offerings. Patna: Khuda Bakhsh Oriental Public Library, 1993.
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Belrose, Danny A. Wave-offerings: Personal psalms, prayers, and pieces. Independence, Mo: Herald Pub. House, 2005.
Find full textBook chapters on the topic "Love offering"
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Reame, Nancy King. "Toxic Shock Syndrome and Tampons: The Birth of a Movement and a Research ‘Vagenda’." In The Palgrave Handbook of Critical Menstruation Studies, 687–703. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-0614-7_51.
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Abstract Reame reflects on her role as an early researcher on tampon safety and assesses the climate of vigilance today, demonstrating that 30 years after the discovery of the link between tampons and toxic shock syndrome, efforts to improve tampon safety protections have languished. In drawing on her past research, Reame shows how critical it is to innovate research methods and materials and to ensure that federal standards for tampon absorbency ranges and nomenclature, as well as testing procedures for tampon safety, don’t lose ground. Reame draws attention to the fact that tampon producers continue to introduce various product innovations with little government oversight for testing standards or ingredient disclosure. She concludes by offering suggestions for crucial ways in which activists in the ‘second menstrual moment’ can partner with the federal research enterprise to improve the research ‘vagenda’ in menstrual health.
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Drexler-Dreis, Joseph. "The Entanglement of Christian Theology and the Coloniality of Power: The Possibilities of a Response." In Decolonial Love, 31–48. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823281886.003.0003.
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The second chapter investigates the link between Christian thought and the historical matrix decolonial thinkers have theorized as the coloniality of power. In light of the historical theory of coloniality and Christian theology’s entanglement in coloniality, this chapter opens up options for what decolonization might look like within theological reflection. This chapter begins with the task of considering the place of Christian theology within the coloniality of power. It then moves to offering possibilities for decolonizing descriptive statements of the human person, ways of knowing, and eschatological imaginations, and introduces the concept of decolonial love by engaging the way Chela Sandoval has used this term. Introducing these options leads to a threshold question for thinking from a Christian theological perspective within a decolonial project: Can members of communities that have been rendered nonpersons through various manifestations of the coloniality of power think and speak theologically on their own terms?
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Newman, Richard S. "Building Love’s Canal." In Love Canal. Oxford University Press, 2016. http://dx.doi.org/10.1093/oso/9780195374834.003.0009.
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The fall from environmental grace that Mark Twain described was a product of sweeping industrialization at the close of the 19th century. Spurred by the advent of hydroelectric power, a whole new group of commercial schemers flooded the Falls in search of wealth, power, and prestige. “This is an electrical era,” a Niagara booster bragged. “Back in the centuries that are past, we had the stone age, the ice age, etc., but the electrical age is purely the utilization of natural forces by the genius of man.” “Naturally,” he noted, “the first development of electric power was at the source of the greatest quantity of power anywhere to be found on earth, the Falls of Niagara.” That meant Niagara Falls would remain a watchword of industrial expansion far into the future. Among the legion of businessmen, engineers, and investors flocking to the fin de siècle Falls was an unheralded entrepreneur named William Love. After surveying the area in the early 1890s, Love was smitten. The environment he encountered was beautiful and bountiful. He soon unleashed bold plans to build both the world’s greatest hydroelectric power canal and “a model manufacturing city” that might someday encompass millions of people. By offering cheap power to businesses and an array of modern amenities to residents, Love’s Model City would become “the most complete, perfect and beautiful” urban locale “in the world.” As Love told anyone who would listen, his plan was destined to succeed. History knows Love for his dramatic failure. The economic crisis of 1893 undercut investments in Model City, while Love’s tangled business plans killed construction of his power canal. By the early 1900s, Love was long gone. In Model City, located a few miles from the Falls, little remained of his epic vision, save for a few small buildings. Yet in the town of Lasalle, an environmental ruin associated with Model City remained a prominent part of the landscape for many years: “Love’s Canal.” Before Love’s funding evaporated, his workers excavated a portion of a power canal and waterfall that would have been higher and more powerful than the natural Falls.
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Vieira, Kate. "Learning to Log On." In Writing for Love and Money, 49–88. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190877316.003.0004.
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Based on fieldwork in Brazil, this chapter develops the concept of “writing remittances”—the hardware, software, and knowledge about literacy that migrants often remit home to communicate with loved ones. As objects of emotional and economic value, writing remittances demand literacy learning as one condition of their exchange. Because such learning, like money, is fungible, homeland residents often circulate and reinvest it locally, with varying returns. This chapter brings together two fundamental aspects of literacy—its imbrication in economic trends and its materiality—to show how they interact in families’ relationships across borders. It does so by offering snapshots of experiences of writing remittances taken from various angles: an aerial view of writing remittances across social class; a narrative view of writing remittances across one man’s life; historically oriented views across the changing technologies of print and digital writing remittances; and future-oriented views as women and men described the payoffs (or not) of migration-driven literacy learning.
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Campbell, Courtney S. "Gifts of Life." In Mormonism, Medicine, and Bioethics, 127–42. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197538524.003.0006.
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This chapter examines views and practices of The Church of Jesus Christ of Latter-day Saints (LDS) regarding organ and tissue donation, which historically have evolved from a posture of ecclesiastical discouragement to a contemporary commendation. The ethics of organ and tissue donation can be situated within an LDS communal ethos of love of neighbor, altruism, and offering “gifts of life” as a morally and spiritually valuable action and a matter for individual agency rather than a state or ecclesiastical mandate. Communal practices surrounding organized blood donation, sacramental rituals of the offering of Christ’s body and blood for human salvation, and scriptural analogies of self-giving to others provide religious motivations for an organized culture of donation regarding organs and tissues.
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Povitz, Lana Dee. "Better to Light a Candle." In Stirrings, 126–70. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469653013.003.0005.
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This chapter shows how an ideology of service was essential to the success of God’s Love We Deliver, a home meal delivery program founded in 1986 for people with AIDS. Under the charismatic leadership of Executive Director Ganga Stone, God’s Love deployed a rhetoric of service to speak to individuals’ private search for meaning during the AIDS crisis. God’s Love was premised upon the uncontroversial notion that food was love, a tangible offering of nourishment and care. The program offered New Yorkers a means of registering their concern for those suffering with AIDS regardless of their spiritual or political views (or lack thereof). For Stone, God’s Love was not about finding structural solutions, but about helping ordinary people to be of service and thus to bring joy and purpose into their lives. This strategic approach enabled the organization to redefine what it meant to “care” about AIDS and to amass a broad set of supporters and considerable resources. By proffering the image of the suffering, hungry person who needed help in the most immediate way possible, the ideology of service made AIDS more approachable even as it may have obscured other kinds of relationships based on solidarity or empowerment.
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Earnshaw, Steven. "John O’Brien, Leaving Las Vegas (1990): suicide." In The existential drinker, 210–23. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9780719099618.003.0012.
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This chapter views John O’Brien’s Leaving Las Vegas as a novel which is fully aware of the general tenets of Existentialism, and of the baggage that comes with being labelled ‘an alcoholic’, yet does not see that either of these categories are much use to him: the only way to live is to binge-drink his way to death. In taking this route the chapter views the novel as offering a response to Camus’s views in The Myth of Sisyphus around life’s meaning and the question of suicide. The chapter analyses the ways in which both ‘the alcoholic’ and ‘the prostitute’ choose their modes of existence, and how ‘love’ is ultimately not a viable source of meaning or salvation. The cultural context is very much that of an America deracinated by a hedonism for which the committed binge drinker becomes a logical endpoint, and in the face of which a philosophy like Existentialism begins to lose its purchase.
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Revelle, Carol, and Anna Waugh. "Sounds of Silence." In Incorporating LGBTQ+ Identities in K-12 Curriculum and Policy, 223–51. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-1404-7.ch008.
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This chapter juxtaposes the efforts of the authors to bring an LGBTQ+ text, Love is Love (2017), into their curriculum through a literature circle versus the hostile response of a district's administrators censoring its use in the classroom. The first section of this chapter provides a review of literature to encourage the use of diverse texts in the curriculum in support of this vulnerable population and is followed by a theoretical framework for analyzing and including LGBTQ+ texts in curriculum. The next section describes the events that occurred that led to the censorship of the literature circle and the eventual banning of the LGBTQ+ text. This section ends with a resource list to support teachers who advocate for diverse texts. The final section connects the events at the school with an analysis that demonstrates the efforts to silence the voices of LGBTQ+ students and their advocates. This case provides patterns of oppression in the hopes of naming and ending these practices and offering solidarity to others who may have these experiences.
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"A Love Story." In A Bouquet of Numbers and Other Scientific Offerings, 25–33. WORLD SCIENTIFIC, 2016. http://dx.doi.org/10.1142/9789814759786_0003.
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González-López, Irene, and Ashida Mayu. "The First Female Gaze at Post-war Japanese Women: Tanaka Kinuyo, Film Director." In Tanaka Kinuyo, 104–25. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474409698.003.0005.
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The chapter focuses on the production and reception of Love Letter (Koibumi, 1953) and The Moon Has Risen (Tsuki wa noborinu, 1955) –the first two films directed by Tanaka—to call into question the meaning and construction of the category of ‘woman director’. The chapter is divided in three parts. The first contextualises Tanaka’s decision to become a director within the post-war legal and social changes affecting women, illuminating how she positioned herself within trending discourses. The second offers a textual analysis of the representation of gender roles and power dynamics in both films to question whether Tanaka was offering new perspectives on the subject. The last part illuminates how the figure of ‘woman director’ was being defined, contextualised and negotiated in the public sphere by a detailed analysis of promotional material and reviews from the contemporaneous Japanese press.
Conference papers on the topic "Love offering"
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Stahl, F., and M. Freudenschuss. ""Falling in Love Is a Matter of Trust" — About the Importance of Trust and Information Substitutes When Offering Digital Paid Services on Dating Websites." In Proceedings of the 39th Annual Hawaii International Conference on System Sciences (HICSS'06). IEEE, 2006. http://dx.doi.org/10.1109/hicss.2006.1.
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Friesen, Dawn, Brian Seymour, and Aaron Sanders. "A Novel Gemini Cationic Viscoelastic Surfactant-Based Fluid for High Temperature Well Stimulation Applications." In SPE Annual Technical Conference and Exhibition. SPE, 2021. http://dx.doi.org/10.2118/206297-ms.
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Abstract Viscoelastic surfactant (VES)-based fracturing fluids can reduce the risk of formation damage when compared with conventional polymer-based fracturing systems. However, many VES systems lose viscoelasticity rapidly under high-temperature conditions, leading to high fluid leakoff and problems in proppant placement. A gemini cationic VES-based system offering thermal stability above 250°F and its efficiency in friction reduction is presented in this paper. Rheology measurements were conducted on viscoelastic cationic gemini surfactant fluids as a function of temperature (70 – 300°F) and surfactant concentration. The length of surfactant alkyl chain was varied to investigate the impact of surfactant chain length on VES fluid viscosity at elevated temperatures. The effect of flow rate on friction reduction capability of the surfactant fluid was measured on a friction flow loop. Foam rheology measurements were conducted to evaluate the VES fluid's ability to maintain high temperature viscosity with reduced surfactant concentration. A gemini cationic surfactant was used to prepare a viscoelastic surfactant system that could maintain viscosity over 50 cP at a shear rate of 100 s−1up to at least 250°F. With this system, viscoelastic gel viscosity was maintained without degradation for over 18 hours at 250°F, and the fluid showed rapid shear recovery throughout. Decreasing the average alkyl chain length on the surfactant reduced the maximum working temperature of the resulting viscoelastic gel and showed the critical influence of surfactant structure on the resulting fluid performance. The presence of elongated, worm-like micelles in the fluid provided polymer-like friction reduction even at low surfactant concentrations, with friction reduction of over 70% observed during pumping (relative to fresh water) up to a critical Reynolds number. Energized fluids could also be formulated with the gemini surfactant to give foam fluids suitable for hydraulic fracturing or wellbore cleanouts. The resulting viscoelastic surfactant foams had viscosities over 50 cP up to at least 300°F with both nitrogen and carbon dioxide as the gas phase. The information presented in this paper is important for various field applications where thermal stability of the treatment fluid is essential. This will hopefully expand the use of VES-based systems as an alternative to conventional polymer systems in oilfield applications where a less damaging viscosified fluid system is required.