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1
Goldenbaum, Ursula. "Did Moses Mendelssohn Lack Historical Thinking?" Deutsche Zeitschrift für Philosophie 68, no. 4 (2020): 564–89. http://dx.doi.org/10.1515/dzph-2020-0038.
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AbstractThere is widespread agreement in scholarship that Moses Mendelssohn lacked historical thinking, an opinion accepted even among Mendelssohn experts. This misjudgment is based on a remark in his Jerusalem against Lessing’s Education of Humankind and surely ignores Mendelssohn’s historical work. I will question the misjudgment by a detour: first, I will ask for whom Lessing wrote his Education of Humankind. Then I will turn to the usually celebrated origin of historical thinking in Semler and Herder and question the historicity of their views. It is only in the 3rd section that I will focus directly on Mendelssohn’s historical work and his truly historical understanding of religion, in agreement with Lessing.
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Küpper, Stephan. "Who Wrote That? Authorship Controversies from Moses to Sholokhov, by Donald Ostrowski." Canadian-American Slavic Studies 55, no. 2 (2021): 178–81. http://dx.doi.org/10.30965/22102396-05502008.
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Altman, William. "Exotericism after Lessing: The Enduring Influence of F. H. Jacobi on Leo Strauss." Journal of Jewish Thought and Philosophy 15, no. 1 (2007): 59–83. http://dx.doi.org/10.1163/105369907781148542.
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AbstractThis study shows that despite the fact that Leo Strauss published little about Jacobi, the misunderstood thinker about whom he wrote his doctoral dissertation exercised a crucial influence on what is often thought to be Strauss's most enduring achievement: his rediscovery of exotericism. A consideration of several of Strauss's writings that do mention Jacobi but remained unpublished at the time of his death—in particular his studies on Moses Mendelssohn, who was Jacobi's principal target in the Pantheismusstreit—reveal that Strauss considered Jacobi to be an exoteric writer. Appropriately enough, it is only a Straussian-style reading of Strauss's claims that exotericism lapsed after Lessing's death that reveals Jacobi's influence between the lines. Some consideration is given to the question of why Strauss wrote about Jacobi in this secretive way.
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Horton, George Moses, and Jonathan Senchyne. "Individual Influence." PMLA/Publications of the Modern Language Association of America 132, no. 5 (2017): 1244–50. http://dx.doi.org/10.1632/pmla.2017.132.5.1244.
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George Moses Horton (1797?-1883?) is one of three African Americans known to have published poetry while enslaved in colonial north America or the United States. The recently discovered holograph manuscript of “Individual Influence” is the only available evidence that Horton also wrote short essays. Written in 1855 or 1856 and published here for the first time, “Individual Influence” provides a new perspective on Horton's writing process, his strategic affiliations in Chapel Hill, and his changing ideas about the relative efficacy of political and divine influence. More generally, the essay expands the available archive of writing by enslaved African Americans.
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Triana, Ike Alit, and Henrikus Joko Yulianto. "Myth as a Revelation of Spiritual Values for Today’s Human Life Reflected on Sarah H. Bradford’s "Harriet Tubman: The Moses of Her People"." Rainbow: Journal of Literature, Linguistics and Cultural Studies 8, no. 2 (2019): 69–74. http://dx.doi.org/10.15294/rainbow.v8i2.33844.
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America is a country with Christianity as the major religion. It is the fact that Moses in Christian myth has an important role to the religion of this country. The United States President Harry Truman wrote in 1950 that the fundamental basis of the laws of the United States was the Ten Commandments that were given to Moses. America is also known for the country of freedom. Besides, American freedom has a unique historical story which is about slavery. Harriet Tubman: The Moses of Her People novel depicts the journey and struggle of Harriet in liberating African American slaves. This study aims to identify the incorporation of Moses in Christian myth to the story in the novel and its relation to the spiritual values of human’s life in the present time. The method of this study is qualitative study analysis using structuralism method of Claude Levi Strauss and the Study of Myth by Joseph Campbell. Then, the method of data analysis is based on the story in Harriet Tubman: The Moses of Her People novel and Moses in Christian myth. Bradford’s novel tells about the main character named Harriet who became the leader of African American slaves to the Northern America and Canada for freedom. While in Christian myth, Moses was chosen by God to be the leader of Israelites to go from the land of Egypt bondage for freedom. The final finding of this study shows the conflict of the novel, the incorporation of Moses in Christian myth to the story in the novel and shows the Ten Commandments of Christianity influenced the spiritual values by Americans which is also still relevant today. For instance, most Americans are Christian as the values of the First Commandment; Americans commonly regard their society as the freest and best in the world as the value of the Eight Commandment; the right of American constitutional democracy to attempt to “pursue” happiness in their own way as long as they do not infringe upon the rights of others is a result of the Tenth Commandment; Although there are still some transgressions of one or more of the Commandments, there are somehow many other Americans who are still devoted to the Ten Commandments as moral principles in their daily life.
 Keywords: African-American, Christian myth, Moses, Slavery, Structuralism
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Permana, Rubyantara Jalu, and Sonny Eli Zaluchu. "Penulis Loh Batu Kedua Sepuluh Perintah Allah." PASCA : Jurnal Teologi dan Pendidikan Agama Kristen 16, no. 1 (2020): 24–32. http://dx.doi.org/10.46494/psc.v16i1.71.
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The literal differences found in the text of Exodus 34 verses 1 and 28 can trigger accusations of Bible inconsistency. In fact, in the Christian view, the Bible is a book that cannot be wrong or inner. Evangelical Christian beliefs assert that the Bible contains God's word and God's word itself. If there are differences and inconsistencies in the Bible, is that an indicator to deduce the low credibility of truth in the Christian scriptures? This study aims to answer that question through a hermeneutic and theological analysis of the differences in texts in Exodus 34 or 1 and verse 28, about who actually wrote the two new tablets. God as referred to verse 1 or Moses as read in verse 28. In addition to conducting text analysis, the author also uses the source approach and theological concepts. As a result, verse 28 actually legitimizes verse 1 that God himself wrote the law. This perspective also confirms that the search for the meaning of texts in context does not merely involve a grammatical approach.
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Feiner, Shmuel. "Mendelssohn’s Jerusalem (1783) and The Jewish Vision of Tolerance." Dialogue and Universalism 31, no. 2 (2021): 89–106. http://dx.doi.org/10.5840/du202131222.
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Moses Mendelssohn (1729–1786) wrote Jerusalem with his back to the wall. His Jewish identity and liberal outlook were challenged in the public sphere of the German Enlightenment, and this was his last opportunity to write a book that would perpetuate the essence of his faith and his values as the first modern Jewish humanist. The work, which moves between apologetics for his faith and political and religious philosophy was primarily a daring essay that categorically denied the rule of religion and advocated tolerance and freedom of thought. Neither the state nor the church had the right to govern a person’s conscience; and, no less far-reaching and pioneering: these values are consistent with Judaism. In the summer of 1783, seven years after the resounding voice of protest against tyranny and in favor of liberty and equality was heard in the American Declaration of Independence, less than six years before the French Revolution, but only two years and two months before his death, the man who was called the “German Socrates,” a highly prominent figure in the Enlightenment, published one of the fundamental documents in Jewish modernity.
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Pattison, George. "Friedrich Schlegel's Lucinde: A Case Study in the Relation of Religion to Romanticism." Scottish Journal of Theology 38, no. 4 (1985): 545–64. http://dx.doi.org/10.1017/s0036930600030349.
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In 1799 a small book called Lucinde was published in Berlin. Written by the brilliant young literary critic Friedrich Schlegel it celebrated his (adulterous) affair with Dorothea Veit, daughter of the eminent Jewish philosopher Moses Mendelssohn. Though not widely read and still less widely understood the book provoked a considerable, and largely hostile, reaction among the reading public. It became to its generation what Lady Chatterley's Lover was to a more recent age: the quintessential embodiment of an obscene book. The author's mother gave utterance to the popular consensus when she wrote that ‘through his novel Fritz has shown himself to me as one who has no religion and no good principles’.
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Wolfson, Elliot R. "By Way of Truth: Aspects of Naḥmanides' Kabbalistic Hermeneutic". AJS Review 14, № 2 (1989): 103–78. http://dx.doi.org/10.1017/s0364009400002592.
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Perhaps no one figure is more responsible for the legitimization of kabbalah as an authentic esoteric tradition of Judaism than Moses ben Nahman (1194–1270). Although from the beginnings of its literary history kabbalah was associated with men of rabbinic standing, such as R. Abraham ben David of Posquieres, no one before Nahmanides had attained a reputation for excellence in halakhic and mystical matters and had written extensively in both domains. Nahmanides' involvement with kabbalah, especially in the context of a commentary on the Torah written for the layman, as the author plainly states in his introduction, surely lent a stamp of approval to the whole enterprise. R. Shem Tov ibn Gaon in hisBaddei ha-'Aron u-Migdal Hananelgave the following characterization of Nahmanides' kabbalistic literary activity:The great rabbi, Moses ben Naḥman, may his memory be for a blessing, wrote his book [i.e., the commentary on the Torah] and a book [on] Job. He alluded to hidden matters in every place () to arouse [people's awareness] as is appropriate and according to what he received. However, he concealed his words to a high degree, for it is written, “Honey and milk are under your tongue” (Song of Songs 4: 11).
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Warner, Jessica. "Violence Against and Amongst Jews in An Early Modern Town: Tolerance and its Limits in Portsmouth, 1718–1781." Albion 35, no. 3 (2003): 428–48. http://dx.doi.org/10.2307/4054062.
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In 1811, William Robinson, a purser's steward in the royal navy, deserted, having served six long and brutal years at sea. Years later, he wrote his memoirs, under the colorful title of Jack Nastyface. In it he recorded the many indignities inflicted on the sailors of his day. He did so in terms designed to horrify polite men and women, toward which end he dwelled at considerable length on floggings, keel-haulings, and the like. He was, however, perfectly prepared to tolerate the indignities that sailors inflicted on a group even more marginal than themselves: the Jews who made an uncertain living peddling slops and trinkets outside the royal dockyards. In one passage, Robinson fondly remembered how a sailor had avenged himself on one such peddler, known disparagingly as “Moses.” The sailor, assisted by several of the crew, succeeded in appropriating a new suit of clothes; “Moses,” sputtering with rage, was forced to leave the ship “amidst the grins and jeers of the whole crew, who were much diverted and pleased to think that any of their shipmates had tact enough to retaliate so nicely on a Jew.”The incident, at first blush, bears all the marks of anti-Semitism. It suggests that “Moses” was singled out precisely because he was Jewish; as such, it fits nicely with the claims of a new and very pessimistic generation of scholars. These scholars, in true academic tradition, have expressed a great deal of disappointment over the work of their predecessors.
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Feilden, G. B. R., and William Hawthorne. "Sir Frank Whittle, O. M., K. B. E.. 1 June 1907–9 August 1996." Biographical Memoirs of Fellows of the Royal Society 44 (January 1998): 435–52. http://dx.doi.org/10.1098/rsbm.1998.0028.
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Sir Frank Whittle has a permanent place in history as the original inventor of the turbo–jet engine, as described in his first patent published in January 1930, when he was only 22 years old. His invention has revolutionized both civil and military air transport all over the world. Frank Whittle, the first child of Moses and Sara Alice Whittle, was born on 1 June 1907, at 72 Newcombe Road in the Earlsdon district of Coventry, and was educated at Earlsdon and Milverton Council schools. He learned much from his father, who, although he was virtually uneducated, having started work in a Lancashire cotton mill at the age of 11, had become a skilful mechanic and was a prolific inventor. Whittle wrote (2)*:
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Finsterbusch, Karin. "Deuteronomy and Joshua." Journal of Ancient Judaism 3, no. 2 (2012): 166–96. http://dx.doi.org/10.30965/21967954-00302004.
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This article studies the relationship of Deuteronomy and Joshua on the subject of Torah, one of the main topics and themes of Deuteronomy. Four major conclusions are reached. First, the Torah was not part of a (hypothetically independent, pre-exilic) Deuteronomy–Joshua conquest story of the land. Second, exilic/early post-exilic redactors tried to link Joshua with Deuteronomy (still an independent composition) and to support the authority of the Torah (i. e., Deuteronomy) and especially the Deuteronomic law, through the insertion of the Ebal-Gerizim episode and the addition of Josh 22:5, with the related narrative of Josh 22:9–34. Third, a “Pentateuchoriented redaction,” reflected by Josh 1:7–8 and 23:6, emphasizes that the book of Joshua is not part of the Torah, in the sense of a (proto-) Pentateuch, containing at least Exodus–Deuteronomy. Finally, a “Hexateuch-oriented redaction” tried to redefine Torah as Hexateuch by adding a last chapter, Josh 24. Joshua wrote “Joshua,” and “Joshua” became Torah: “The book of the Torah of Moses” (Josh 23:6) metamorphosed at the very end of this process into “the book of the Torah of God” (Josh 24:26). However, this expression became as under-used as the Hexateuch itself: Joshua became part of the Prophets, and Deuteronomy became the “fifth book of Moses.”
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Gallo, Rubén. "Freud's Mexican Readers." Psychoanalysis and History 13, no. 2 (2011): 207–25. http://dx.doi.org/10.3366/pah.2011.0089.
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This essay presents an overview of artists and writers who read Freud's work in Mexico between 1920 and 1968. The focus is on cultural readings of Freud: non-clinical interpretations of psychoanalysis that applied Freud's theory to literary, artistic, philosophical, or religious questions. The essay focuses on Salvador Novo, one of the poets associated with the Contemporáneos group, and his reading of the Three Essays in the Theory of Sexuality; Raúl Carrancá y Trujillo, a judge and criminologist who used psychoanalysis in his work, including the trial of Trotky's assassin; Octavio Paz, a poet an intellectual who wrote an essay on Mexican history, The Labyrinth of Solitude, as a response to Moses and Monotheism; and Gregorio Lemercier, a Benedictine monk who placed his monastery in group analysis. These unorthodox readings of Freud opened the door for some of the most daring intellectual experiments in the 20th century.
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Yisraeli, Oded. "Jerusalem in Naḥmanides's Religious Thought: The Evolution of the “Prayer over the Ruins of Jerusalem”". AJS Review 41, № 2 (2017): 409–53. http://dx.doi.org/10.1017/s0364009417000435.
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R. Moses ben Naḥman (1194–1270), one of the most prominent rabbinic figures of medieval Spanish Jewry, wrote the majority of his works in Catalonia, and composed only a few isolated pieces after his move to ’Ereẓ Yisra'el three years before his death. This article examines one of his latest works—the prayer he delivered in Jerusalem on visiting its ruins in 1267. This lament over the city, which extols its majesty during its glory days, also reflects the place the temple occupied in Naḥmanides's religious thought. This article presents an earlier version of the prayer that was probably written during the heyday of his career in Catalonia. A close analysis of the changes Naḥmanides made to it after his move to ’Ereẓ Yisra'el reveals changes in his perception of the temple, perhaps also shedding light on some of the motives behind his decision to move to ’Ereẓ Yisra'el at the end of his life.
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Asumbi, Hermas. "“Out of Egypt I Called My Son” (Matt 2:15)." Media (Jurnal Filsafat dan Teologi) 2, no. 1 (2021): 1–12. http://dx.doi.org/10.53396/media.v2i1.22.
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“Out of Egypt I called My Son” is a quotation from Hosea. Matthew’s use of it as a ‘direct prophecy’ is considered problematic by some scholars for Hosea wrote it as a merely historical reflection. How should we resolve this problem? Typological approach might be the best way to understand it by which consideration of the events around Jesus’ birth as the fullest expression of divinely intended fulfillments of Old Testament “prophecies” is possible. The evangelist presents double typologies: on one hand, he retrospectively refers to the exodus of Israel and applies it to “new exodus” through Jesus, but on the other hand, he refers to Moses and presents discontinuity and continuity of the divine work of salvation in the person of Jesus. He highlights the Mosaic aspect of Jesus’ divine sonship which underlines further his presentation of Jesus as David’s son (1:1) and his messianic and royal role in the coming of the Kingdom of God (4:17).
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Fraenkel, Carlos. "Philosophy and Exegesis in al-Fârâbî, Averroes, and Maimonides." Dossier 64, no. 1 (2008): 105–25. http://dx.doi.org/10.7202/018536ar.
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Abstract Maimonides and Averroes shared in many respects a philosophical-religious outlook and have been described as disciples of al-Fârâbî, the founder of the school of Arabic Aristotelianism (falsafa). At first view, however, their legacy could hardly be more different : while Averroes wrote almost only commentaries on Aristotle, Maimonides did not write a single work that, strictly speaking, falls into a traditional philosophical genre. He is, on the other hand, a prominent commentator as well — only that instead of explicating Aristotle, he comments on the Law of Moses. The main question I address in this paper is whether this strikingly different relation to philosophy and exegesis in Averroes and Maimonides can be explained as two ways of implementing a conceptual framework established by al-Fârâbî. I first examine al-Fârâbî’s project, which I suggest is determined by a twofold task : to take up and continue the project of ancient philosophy and to define its place in a society in which the authority of the divine Law is undisputed. Then I argue that while Averroes’ work can on the whole be understood as continuing al-Fârâbî’s project, this is only in a qualified way true for Maimonides who in part creatively transforms al-Fârâbî and in part relies on premises that can clearly not be derived from al-Fârâbî. Maimonides’ position on philosophy and exegesis is in important respects different from the standard position of the falâsifa — and this had far-reaching implications for later medieval Jewish philosophy.
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Hofer, Nathan. "Abraham Abulafijia’s “Mystical” Reading of the Guide for the Perplexed." Numen 60, no. 2-3 (2013): 251–79. http://dx.doi.org/10.1163/15685276-12341265.
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Abstract The Spanish kabbalist Abraham Abulafia (d. 1291) wrote three Hebrew commentaries on the Guide for the Perplexed of Moses Maimonides (d. 1204). Abulafia’s third and final commentary, Sitrey Torah (The Mysteries of the Torah), is an uncovering and extended treatment of 36 “secrets” that he believed to be hidden within the text of the Guide. In this article I investigate the specificities of Abulafia’s mystical hermeneutic as he applies it to the Guide and how this mystical system is made to fit with Maimonides’ neoplatonic philosophy. I argue that Abulafia’s commentary is not actually a mystical text in and of itself. Rather, he intends the mystical text to be generated within the mind of the reader, who is meant to join experientially the text of the Guide with Abulafia’s commentary. The result is a paradoxical disclosure of secrets in which the linguistic mysteries must be disclosed discursively before they can become experiential mysteries to be disclosed mystically. Such a conception might offer scholars a new way of thinking about what constitutes a mystical text as well as problematizing the ways in which we categorize and analyze the “mystical.”
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Mardhatillah, Masyithah. "Diction And Contextualization of The Jews Verses In The Holy Qur’an; Text, Translation And Commentary of Abdullah Yusuf Ali." DINIKA : Academic Journal of Islamic Studies 3, no. 3 (2019): 383. http://dx.doi.org/10.22515/dinika.v3i3.1633.
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This paper explores how Abdullah Yusuf Ali interpreted the Jews in his tafseer book; The Holy Qur’an: Text, Translation and Commentary. His interpretation becomes worth to discuss due to his profile as a Moslem officer of Great Britain which politically supported the contemporary Jews in Israel. Additionally, Yusuf Ali was the big fan of the concept of inter-faith dialogue. On the other hand, he was so proud of being a Moslem so that he wrote an English translation and commentary of the Koran in order international society can understand Islam well. This paper is going to show how Yusuf Ali put himself as a Moslem and at the same time, a Britain officer, (and also admirer) who also lived in non-Moslem milieus. The discussion will explore two parts. The first one is the diction(s) used by Yusuf Ali to interpret the Jews verses, while the second is the contemporary contextualization on his interpretation on Jews verses into nowadays life. Using library research method through primary and secondary references combined with a hermeneutical approach, this paper comes to the following conclusion. First, there found five dictions to mention the Jews at the Jews verses, which are Jews, those who followed the Jewish law, those that stand on Judaism, those who follow the spirit of Moses and those who follow the Jewish scripture. Second, by the diverse diction, Yusuf Ali implied that The Jews is all about the spirit and physical action of individual instead of religious institution or affiliation.
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Gabor, Vasyl. "Avgustyn Voloshyn: a concept of «the father of the Carpathian Ukraine» in the West Ukrainian press in the 1930s." Proceedings of Research and Scientific Institute for Periodicals, no. 10(28) (January 2020): 314–29. http://dx.doi.org/10.37222/2524-0331-2020-10(28)-23.
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An image of A. Voloshyn as a founder of national revival of the Carpathian Ukraine (Carpatho-Ukraine), emergence and evolution of its usage, genre and stylistic features of press publications have been analyzed on the basis of the West Ukrainian periodicals in the late 1930s. For the first time, A. Voloshyn’s designation as a «father», «father of the people», as well as a «national awakener», a «preacher» is found in the newspaper publications in 1934, when the Ukrainian public celebrated his 60th anniversary. At these celebrations, A. Voloshyn also welcomed the orphans whom he had donated his home and whom he had taken care of. It was them who first called him «father», and the public, thereafter, called him «father of orphans». The Western Ukrainian press began calling A. Voloshyn as «the father of national revival of the Carpathian Ukraine» in the period of the Carpathian Ukraine. In the journalists’ viewpoint of that time, this word was best suited to characterize A. Voloshyn, a great patriot and leader of Transcarpathian Ukrainians, a gentle, moderate and tolerant man. Throughout his activities, there was a sign of warmth in his father’s heart, combined with a deep sense of responsibility and rigor. In the context of the analysis of the people’s reverence and love for A. Voloshyn as the «father of Carpathian Ukraine», it should be noted that it had nothing to do with the cult of the then political leaders of Germany, Italy and the USSR. As a spiritual and socio-political leader, A. Voloshin fought for the rights of his people throughout all his conscious life, wrote and published textbooks and newspapers at his own expense, as well as maintained orphanages and raised more than a generation of nationally conscious teachers. All his spiritual, socio-political and cultural activities enabled him to become a model of altruistic patriotic work. He became a man who not only by self-sacrificing work for the weal of his people as well as his martyr death in the Moscow’s NKVD torturer chambers proved a devotion to his nation and his beliefs. Keywords: Avgustyn Voloshyn, the Carpathian Ukraine (Carpatho-Ukraine), «father of people», Moses, national revival.
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Rozenberg, Natalia. "A NON-CLASSICAL CLASSIC, A LOOK AT THE ART OF S. ERZYA (1876-1959) FROM THE 21 ST CENTURY." Herald of Culturology, no. 3 (2021): 71–82. http://dx.doi.org/10.31249/hoc/2021.03.05.
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For the first time in Russian art history, the article attempts to show the integrity of the art of the Russian-Argentine sculptor S. Erzya on the basis of an art history analysis of his most famous works created in Italy, Russia and Argentina. The features of his personal and creative development are revealed in the context of socio-cultural events, which were distinguished by a stormy, sometimes catastrophic nature. The youthful ideals of Tolstoyism in the mind of a mature master acquire the features of a worldview that asserts the priority of the ideals of moral and spiritual perfection, the devotion to which was almost invariably paid with the price of life. A documentary confirmation of Erziʼs words is given in the entry of his secretary, L. Orsetti. People who knew Erza intimately in Italy, Russia, and Argentina also wrote about their commitment to these ideals. The theme of sacrifice, the suffering path unites both his biblical works and things of revolutionary themes. Their success is described in the article not only on the basis of periodicals, but also for the first time with the involvement of exhibition catalogues. In Argentina, Erzya created monumental portraits of the spiritual leaders of mankind - these portraits by the sculptor himself were collected in a special exhibition in his house: Moses, Beethoven, Tolstoy, N. Gogol. The motives of beauty and birth, the continuation of the human race are embodied by Erzya in the famous female images «Nude», «Eve», «Motherhood», «Dance». The plastic beauty and the mystery of the transformation of the female body fascinated the audience at the exhibitions of the sculptor's works and were evidence of the change in his somatic perception in Argentina. Thus, in the art of Erzi in Argentina, the intuition and emotional supernormality inherent in the cultural consciousness of Latin Americans are manifested. The sculptor's attitude to the material he chose for a particular work was dictated by the concept. His rare ability to work in any material - cement, marble, bronze, wood-makes him stand out among modern sculptors. He followed the Michelangelo tradition in the processing of the marble block and became the only master to conquer the hard species of tropical trees. Today it is obvious that the legacy of the sculptor-thinker Erzya is not fully appreciated.
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Cvetković, Branislav. "Zaglavlje Dekaloga u Hvalovom zborniku: prilog semantici srednjovjekovne iluminacije." Ars Adriatica, no. 4 (January 1, 2014): 155. http://dx.doi.org/10.15291/ars.493.
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This article is dedicated to the interpretation of the header before the text of the Ten Commandments on fol. 150 of the Hval Codex. The author is drawing attention to a gloss in the margin to the left of the banner which has not been addressed in the earlier scholarly literature nor recorded in the facsimile transcription of 1986. The rectangular banner consists of a lozenge net filled with gold lilies while three gold interlace crosses of a complex shape are placed on top of the banner. The gloss next to it was written in blue ink as an abbreviated word under a line. It is a rather common abbreviation from the nomina sacra category (God). The significance of this hitherto-overlooked gloss is extraordinary. It was written in the same manner which was used for adding legends to miniatures or headers in order to clarify images in medieval illuminated manuscripts. Hval wrote similar notes in several margins of this manuscript.The location of the gloss itself points to its function as an explanation of the banner before the words which the Lord communicated to Moses on Mount Sinai. That the text of the Ten Commandments was significant in Bosnian illuminated manuscripts is also attested to by the header before the Ten Commandments in a Venetian miscellany codex, which depicts the narrative scene of the theophany on Sinai while, at the same time, containing a fairly long inscription which clarifies the image. Similar textual clues appear in the Dobrejšovo Evangelie, the most important of which is the one positioned next to the Synaxarion header where the inscription, “this is heaven which is also called paradise”, explains the scene. In the context of such examples, this article discusses analogous material from illuminated manuscripts and monumental painting alike by applying a new approach to the study of function of medieval ornament, while also highlighting the problem of the etymology of the notion of ornament in different languages. The findings resulting from this research show that the function of ornament in a religious context was not just decorative, but that it was used to mark the holiness of a space, that is, the presence of the divinity, which is a phenomenon witnessed in illuminated manuscripts, wall paintings, icons and reliquaries.H. Kessler’s research into Judeo-Christian symbol-paradigms confirms the essential importance of the depiction of the Old Testament tabernacle in the manuscripts of the Christian Topography as a source of ornamental motifs. They can be grouped into a relatively narrow set of symbols, always included in a structural system: star-shaped schemes, fields of flowers, interlace and lozenge nets as well as chequers. Their origin is found in the coffered vaults of classical tombs and temples where they represented the sky and Elysium. They were transported to medieval art through identical motifs which were painted in the catacombs and early Christian basilicas. It is these exampes that constitute a formal template for the header to the Ten Commandments in the Hval Codex the meaning of which is, therefore, a symbolic depiction of the Word, Logos, as the source of God’s Ten Commandments, which is why the banner was marked with a corresponding gloss.The article also pays attention to an unusual illumination in the Gospels of Jakov of Serres because it also witnesses that a grid with floral motifs possessed a special meaning to educated medieval men. The portion above the head of Metropolitan Jakov, formed by a band of a lozenge net with flowers, has been described in the scholarship only as decorative, that is, as forming a floral background, but, given that its position and shape both conform to signifiers of heavenly kingdom in Byzantine manuscripts of the Christian Topography, it is erroneous to interpret it only as a floral background and a mere ornament. In this case too, the lozenge field filled with flowers denotes the Empire of God to which Jakov directs his prayers. Therefore, when one studies ornament in a religious context, it is necessary to use a more precise language, one which is rooted in the manuscript material itself. A concrete evidence for such a practice can also be seen in the colophon of this manuscript because the scribe who wrote it compared all of the decoration in the codex to the starry sky of a theological rather than actual kind.Other notes in the Hval Codex margins are also mentioned in the article. Some of these record the name of the manuscript’s commissioner who was addressed out of respect as uram (Hungarian for “my sire and master”): Hrvoje Vukčić Hrvatinić, Grand Duke of Bosnia and a Herzog of Split. The article emphasizes the need to study more closely the location of glosses and all other marginal notes within the codex, and highlights the fact that the two notes recording the name of the patron were placed next to the Gospel sections describing Christ’s healing miracles which, generally speaking, figure prominently in Christian art and exegesis. Furthermore, the article also analyzes the previously-unpublished illumination which depicts Moses in front of the Burning Bush, the branches of which were rendered as interlace ornament resembling a labyrinth. The rendition of the Burning Bush as interlace stemming from the floral frame of the header is a unique example which demonstrates that medieval art did not consider ornament as a meaningless arabesque but that it frequently functioned as a signifier.
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Alvarado, Carlos S. "Mediumistic Materializations in France During the Early 1920s." Journal of Scientific Exploration 35, no. 1 (2021): 209–23. http://dx.doi.org/10.31275/20211973.
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As I have argued before in this journal, there is a rich tradition of psychical research studies of materialization mediums published before 1930 (Alvarado, 2019a). The phenomenon, associated with many well-known mediums such as Eva C., Florence Cook, William Eglinton, D. D. Home, Franek Kluski, and Eusapia Palladino, has been reviewed by many both during the nineteenth century and later (e.g., Moses, 1884–1886; Richet, 1922, Part 3). Opinions about it have been diverse. In a review of nineteenth-century evidence about it in his book Modern Spiritualism, Frank Podmore (1902, Vol. 2, Chapter 6) was rather dubious about the existence of the phenomenon. In his later concise history of psychical research, Rudolf Tischner (1924) argued that we cannot be sure if “strict proof of the reality of materialization has been provided,” but there has been “circumstantial evidence of considerable strength” (p. 68; this, and other translations, are mine). More positively, Charles Richet (1922) wrote in his celebrated Traité de métapsychique that materializations could “take a definitive rank in science” even if “we understand absolutely nothing about it” (p. 690). Over the years these attitudes have been maintained by many writers and students of the subject, some of which speculate about vital forces and spirit action. In addition, there have been various reports of fraud with materialization mediums (e.g., Sitwell & Von Buch, 1880; Wallace, 1906).
 Students of the history of materialization phenomena are aware of the studies on the subject by French individuals such as Juliette Bisson and Gustave Geley. This is the main work reviewed by Antonio Leon, who has a doctorate in history from the Federal University of Rio de Janeiro. In Sessões de Ectoplasmia, which focuses on French developments during the 1920s, Leon analyzes materialization phenomena, some of which were studied at the Institut Métapsychique International (IMI) during the 1920s. This book appears at an appropriate time because IMI celebrated their centenary in 2019.
 Leon states that in his work about IMI he set out to
 investigate how the experiments took place, their organization, the precautions taken to prevent fraud, their procedures of control, the phenomena, their description, and who the mediums were and the investigators involved . . . [The book] aims to verify the various aspects that pervaded the experiments during the decade of the 1920s, . . . the values and rules of the investigations of ectoplasm of this period. It will also focus on the research context in which the experiments were located. (p. 19)
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LAKSHMI, K. SUVARNA, M. RAVICHAND, and V. B. CHITHRA. "Dissimilarities Between Illusion And Reality In Herzog By Saul Bellow." Think India 22, no. 2 (2019): 512–14. http://dx.doi.org/10.26643/think-india.v22i2.8759.
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Mosses Herzog is a disappointed middle-aged person. He always led his life in illusion. He is expecting more from his life and wants to lead a happy life with family. But the things come to pass in his life are entirety fluctuate from his expectations. He spends the majority of his life time in illusion only. He has two wives and he predictable more affection and love from them, he disillusioned when he not get his expectations from them. At one stage he planned to murder his former wife. The protagonist, Professor Mosses Herzog has a tendency to write letters that will never be sent to the famous, the dead, his friends, and his family. A prolific Nobel Laureate Saul Bellow inspected the Moses mind with his unpublished letter. The writer exhibits the dissimilarity linking the expectations and reality of the protagonist life with his notable work Herzog.
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Schulte, Christian, and Rainer Stollmann. "Moles Don't Use Systems: A Conversation with Oskar Negt." October 149 (July 2014): 69–88. http://dx.doi.org/10.1162/octo_a_00184.
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Rainer Stollmann: Oskar Negt, you and Alexander Kluge wrote three books together at intervals of ten years, which you republished in 2001 with the title Der unterschätzte Mensch [The undervalued human being]. Were there any other titles up for discussion?
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Pan, Chen, Mimi Xie, Chengmo Yang, Yiran Chen, and Jingtong Hu. "Exploiting Multiple Write Modes of Nonvolatile Main Memory in Embedded Systems." ACM Transactions on Embedded Computing Systems 16, no. 4 (2017): 1–26. http://dx.doi.org/10.1145/3063130.
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Berninger, Virginia W., Robert D. Abbott, Amy Augsburger, and Noelia Garcia. "Comparison of Pen and Keyboard Transcription Modes in Children with and without Learning Disabilities." Learning Disability Quarterly 32, no. 3 (2009): 123–41. http://dx.doi.org/10.2307/27740364.
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Fourth graders with learning disabilities in transcription (handwriting and spelling), LD-TD, and without LD-TD (non-LD), were compared on three writing tasks (letters, sentences, and essays), which differed by level of language, when writing by pen and by keyboard. The two groups did not differ significantly in Verbal IQ but did in handwriting, spelling, and composing achievement. Although LD-TD and non-LD groups did not differ in total time for producing letters by pen or keyboard, both groups took longer to compose sentences and essays by keyboard than by pen. Students in both groups tended to show the same pattern of results for amount written as a larger sample of typically developing fourth graders who composed longer essays by pen. Results for that sample, which also included typically developing second and sixth graders, showed that effects of transcription mode vary with level of language and within level of language by grade level for letters and sentences. However, consistently from second to fourth to sixth grade, children wrote longer essays with faster word production rate by pen than by keyboard. In addition, fourth and sixth graders wrote more complete sentences when writing by pen than by keyboard, and this relative advantage for sentence composing in text was not affected by spelling ability. Implications of the results for using computers for accommodations or specialized instruction for students with LD-TD are discussed.
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GLEESON-WHITE, SARAH. "William Faulkner's Go Down, Moses: An American Frontier Narrative." Journal of American Studies 43, no. 3 (2009): 389–405. http://dx.doi.org/10.1017/s0021875809990685.
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This essay seeks to extend Faulkner's imaginative writings beyond the temporal, spatial and aesthetic parameters of regionalism and modernism, according to which his work has been widely read. In an exemplary reading of his 1942 novel Go Down, Moses, I recontextualize Faulkner's fiction in a broader literary and discursive tradition of the US frontier narrative. To draw out the frontier meanings and tropes of Go Down, Moses, I examine closely those texts – Faulkner's and others' – that circulate around the major fiction and necessarily exert, I argue, interpretative pressure on it. These more secondary or contiguous texts include Faulkner's screenwriting for two of the great Hollywood Western directors, John Ford and Howard Hawks; his short stories and speeches; James Fenimore Cooper's Leatherstocking tales; and the political discourse that emerged in response to the democratic crisis of the 1930s. Certain tropes and narratives – to do with colonialism, for example – that have been submerged within the Faulknerian southern narrative of the plantation, begin to surface, to reset the narrative in relation to a national project. Reading Faulkner in this way constructs a critical frame that is both diachronic and transregionalist, and thus contributes to current debates articulated within the revisionary project of new southern studies about the ways in which we think and write anew about the post-South.
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Jackson, D. Joyce. "Contributions to the History of Psychology: XXXVII. Katherine Jones (1892–1983)." Psychological Reports 57, no. 1 (1985): 75–83. http://dx.doi.org/10.2466/pr0.1985.57.1.75.
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Katherine Jones, “recipient of a ring” and disciple of Sigmund Freud, deserves a place in psychoanalytic history. Without her, Ernest, her husband, might not have been able to write his three-volume biography of Sigmund Freud and quite possibly The International Psychoanalytic Journal, which furthered the psychoanalytic movement in England and America, might never have been printed. Her greatest contribution, the English translation of Freud's last significant book, Moses and Monotheism, merits credit long overdue.
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Lam, Nathan L. "Tonalité grégorienne: Musica recta as Prescriptive Harmony." Music Theory and Analysis (MTA) 7, no. 2 (2020): 320–50. http://dx.doi.org/10.11116/mta.7.2.2.
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Late nineteenth-century organist-composers wrote liturgical music dans la tonalité grégorienne based on Niedermeyer and d'Ortigue's chant-accompaniment treatise Traité théorique et pratique de l'accompagnement du plain-chant (1857). The resulting music contained no musica ficta —, especially not raised leading tones in minor—a watershed moment in the nineteenth-century re-emergence of diatonic modality. Focusing on modes 1 and 2 (the Dorian modes) as a case study, part 1 of the essay discusses the historical background of Niedermeyer's treatise, part 2 examines features and theoretical implications therein, part 3 details large modal collections such as Guilmant's Soixante interludes dans la tonalité grégorienne, and part 4 analyses two Dorian marches: one from Guilmant's L'Organiste pratique and one from Gigout's Cent pièces brèves dans la tonalité du plain-chant.
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Baykan, Zeynep, and Melis Naçar. "Learning styles of first-year medical students attending Erciyes University in Kayseri, Turkey." Advances in Physiology Education 31, no. 2 (2007): 158–60. http://dx.doi.org/10.1152/advan.00043.2006.
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Educational researchers postulate that every individual has a different learning style. The aim of this descriptive study was to determine the learning styles of first-year medical students using the Turkish version of the visual, auditory, read-write, kinesthetic (VARK) questionnaire. This study was performed at the Department of Medical Education of Erciyes University in February 2006. The Turkish version of the VARK questionnaire was administered to first-year medical students to determine their preferred mode of learning. According to the VARK questionnaire, students were divided into five groups (visual learners, read-write learners, auditory learners, kinesthetic learners, and multimodal learners). The unimodality preference was 36.1% and multimodality was 63.9%. Among the students who participated in the study (155 students), 23.3% were kinesthetic, 7.7% were auditory, 3.2% were visual, and 1.9% were read-write learners. Some students preferred multiple modes: bimodal (30.3%), trimodal (20.7%), and quadmodal (12.9%). The learning styles did not differ between male and female students, and no statistically significant difference was determined between the first-semester grade average points and learning styles. Knowing that our students have different preferred learning modes will help the medical instructors in our faculty develop appropriate learning approaches and explore opportunities so that they will be able to make the educational experience more productive.
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Hassall, Graham. "The Modes and Intentions of Biography." Baha'i Studies Review 14, no. 1 (2007): 69–84. http://dx.doi.org/10.1386/bsr.14.69_7.
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This paper explores a range of modes, intentions and problems of Baha'i biography, in order to offer some initial observations on the ways in which biographical literatures frame understandings of the individual in the context of community. It distinguishes between documentary, hagiological and critical modes of biography as these have emerged in the diverse literature of the world's religious traditions, as well as in the secular literature of the modern period. It suggests that much Baha'i biography has continued the traditions of remembrance and exempla, although more critical works have also begun to appear. The quest to write spiritual biographies that explore a subject's inner life and journey remains difficult, due mostly to limitations on sources, since few subjects give adequate exposure to their inner thoughts. Rather than privilege one tradition above any other, Baha'i biographies have to date drawn on the skills of the craft elaborated across generations, religions and cultures, while beginning to draw also on Baha'i scripture for inspiration productive of new insights into how lived lives can be depicted in literature.
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Garcia, Ana Gil, and Mercedes Cardella. "Motivational Factors Leading Young Saudi Females to Become Bilinguals." International Research in Higher Education 2, no. 2 (2017): 1. http://dx.doi.org/10.5430/irhe.v2n2p1.
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The push for English acquisition has made countries rethink their internal academic curriculum affairs across all levels of education, K-21. Traditionally, most countries used their native official language as the mode of instruction in the classroom. In recent years, due to technological innovation, globalization and social networking, higher education institutions have created ways to adapt to and accommodate an increasing demand for English as a worldwide business language. English, which has in the past century become the second language of the world, has unofficially become the number one language of the global village, both in real terms and through the media. The Kingdom of Saudi Arabia is not an exception. Many universities in the Kingdom have responded to the internationalization of the curriculum by facilitating mechanisms to deliver full degrees in English and have westernized their modes of instruction. But, what mechanisms have influenced the population to make English the preferred language for teaching and learning? For the purpose of this qualitative research, 67 freshman female Saudi students were asked to write about their motivation to become bilingual in English. To collect data, students wrote essays about their motivation and inspirations that drove them to learn English as a second language. The methodology incorporated the use of the five W questions approach: What, Who, When, Where and Why. Surprisingly, the primary forms of motivation to learn the language were parents at home. The second factor was social media outlets offering individuals the ability to communicate with the outside world, and thirdly, personal and professional reasons to make them more competitive and marketable in todays’ demanding business world.
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WATANABE, KENICHI, YOUSUKE SUGIYAMA, TOMOYA ENOKIDO, and MAKOTO TAKIZAWA. "MODERATE CONCURRENCY CONTROL IN DISTRIBUTED OBJECT SYSTEMS." Journal of Interconnection Networks 05, no. 02 (2004): 181–91. http://dx.doi.org/10.1142/s021926590400109x.
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Objects are concurrently manipulated only through methods issued by multiple transactions in object-based systems. We first extend traditional read and write lock modes to methods on objects. We newly introduce availability and exclusion types of conflicting relations among methods. Then, we define a partially ordered relation on lock modes showing which modes are stronger than others. We newly propose a moderate concurrency control algorithm. Before manipulating an object through a method, the object is locked in a weaker mode than an intrinsic mode of the method. Then, the lock mode is escalated to the method mode. The weaker the initial mode is, the more concurrency is obtained but the more frequently deadlock occurs.
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Rohde, Renate I. "Effect of Word Processing on Students' Grades and Evaluation of Instruction in Freshman Composition." Psychological Reports 72, no. 3_suppl (1993): 1259–64. http://dx.doi.org/10.2466/pr0.1993.72.3c.1259.
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The effect of word processing on students' grades and evaluation of instruction was studied by testing 235 students in 15 sections of freshman composition. Word-processing sections wrote and revised their papers on the Macintosh Plus, while traditionally taught sections used paper, pencil, and typewriter. At the end of the semester responses to a 15-item scale for evaluation of instructor and course indicated that students in the word-processing sections had more positively expressed attitudes than those in the traditionally taught sections. There was no significant difference between the two modes of instruction on course grades.
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SREEDHAR, SUSANNE, and JULIE WALSH. "Locke, the Law of Nature, and Polygamy." Journal of the American Philosophical Association 2, no. 1 (2016): 91–110. http://dx.doi.org/10.1017/apa.2016.3.
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ABSTRACT:When Locke mentions polygamy in his writings, he does not condemn the practice and even seems to endorse it under certain conditions. This attitude is out of step with that of many of his contemporaries. Identifying the philosophical reasons that lead Locke to have this attitude about polygamy motivates our project. Because Locke never wrote a treatise on ethics, we look to a number of different texts, but focus onAn Essay Concerning Human UnderstandingandEssays on the Law of Naturein order to outline his basic ethical theory. We argue that this theory, the elements of which include moral mixed modes, the law of nature, and the comparison of these modes with this law, is broad enough to accommodate practices such as polygamy. Our interpretation shows that Locke's line of thought on marriage is strikingly flexible for the seventeenth century and even compared to some public debates on marriage in our time.
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Kahan, Sylvia. ""Rien de la tonalite usuelle": Edmond de Polignac and the Octatonic Scale in Nineteenth-Century France." 19th-Century Music 29, no. 2 (2005): 097–120. http://dx.doi.org/10.1525/ncm.2005.29.2.097.
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The reification and theorization of the octatonic scale, arguably one of the principal organizational devices of twentieth-century music, have been long in coming. Rimsky-Korsakov was the first to describe the scale, in an 1867 letter, discussing its use as a Leitmotiv in the symphonic poem Sadko. Stravinsky used the collection as the basis for many of his groundbreaking works, especially The Rite of Spring, but never acknowledged the fundamental role that the "Rimsky-Korsakov scale" played in his compositional technique. It took another thirty years for Messiaen to identify the collection as one of the "modes of limited transposition." And another twenty years would pass before Arthur Berger, in a 1963 article, coined the name "octatonic scale."The post-Berger generation of scholars, beginning with van den Toorn and Taruskin, have continued to shed light on the functional and formal uses of the octatonic scale. Taruskin has traced the influence of Schubert's and Liszt's use of harmonic progressions based on mediant and diminished-seventh relations on Rimsky-Korsakov, who in turn influenced a whole generation of early modernist Russians. However, the fact that Rimsky-Korsakov never wrote down in any systematic way the theory underlying the scale that bore his name--in the same way that he codified his theories of orchestration--meant that its presence in early modernist compositions, although used frequently and conspicuously by his followers, remained obscure to those outside his circle. Therefore, the presence of the octatonic collection in the music of non-Russian early modernist composers cannot be easily explained, and the sources of influence are harder to trace. Interestingly, it appears that an important historical link between nineteenth- and twentieth-century octatonic composition--a link with particular implications for the presence of octatonicism in early modernist French music--is found in the music and theoretical writings of Prince Edmond de Polignac (1834--1901), an aristocrat and amateur French composer, who, in 1879, penned not only the first pervasively octatonic composition, but also what appears to be the first treatise on octatonic theory; he went on to write several other compositions based on the "gammes chromatico-diatoniques." In 1894 one of PolignacÕs contemporaries, musicologist Alexandre de Bertha, wrote and lectured extensively about his "discovery" of the "gammes enharmo-niques." In this article, I examine the reception of the works and ideas of Polignac and Bertha by contemporary critics and composers, and PolignacÕs role as an important precursor of modern octatonic theory.
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Intravaia, F., and A. Lambrecht. "The Role of Surface Plasmon Modes in the Casimir Effect." Open Systems & Information Dynamics 14, no. 02 (2007): 159–68. http://dx.doi.org/10.1007/s11080-007-9044-4.
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In this paper, we study the role of surface plasmon modes in the Casimir effect. First we write the Casimir energy as the sum over the modes of a real cavity. We may identify two sorts of modes, two evanescent surface plasmon modes and propagative modes. As one of the surface plasmon modes becomes propagative for some choice of parameters we adopt an adiabatic mode definition where we follow this mode into the propagative sector and count it together with the surface plasmon contribution, calling this contribution “plasmonic”. The remaining modes are propagative cavity modes, which we call “photonic”. The Casimir energy contains two main contributions, one coming from the plasmonic, the other from the photonic modes. Surprisingly we find that the plasmonic contribution to the Casimir energy becomes repulsive for intermediate and large mirror separations. Alternatively, we discuss the common surface plasmon defintion, which includes only evanescent waves, where this effect is not found. We show that, in contrast to an intuitive expectation, for both definitions the Casimir energy is the sum of two very large contributions which nearly cancel each other. The contribution of surface plasmons to the Casimir energy plays a fundamental role not only at short but also at large distances.
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Paiboonsithiwong, Salilthip, Natchaya Kunanitthaworn, Natchaphon Songtrijuck, Nahathai Wongpakaran, and Tinakon Wongpakaran. "Learning styles, academic achievement, and mental health problems among medical students in Thailand." Journal of Educational Evaluation for Health Professions 13 (October 31, 2016): 38. http://dx.doi.org/10.3352/jeehp.2016.13.38.
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Purpose: This study aimed to investigate the prevalence of various learning styles among medical students and their correlations with academic achievement and mental health problems in these students. Methods: This study was conducted among 140 first-year medical students of Chiang Mai University, Thailand in 2014. The participants completed the visual-aural-read/write-kinesthetic (VARK) questionnaire, the results of which can be categorized into 4 modes, corresponding to how many of the 4 types are preferred by a respondent. The 10-item Perceived Stress Scale (PSS-10) and the 21-item Outcome Inventory (OI-21) were also used. The participants’ demographic data, grade point average (GPA), and scores of all measurements are presented using simple statistics. Correlation and regression analysis were employed to analyze differences in the scores and to determine the associations among them. Results: Sixty percent of the participants were female. The mean age was 18.86±0.74 years old. Quadmodal was found to be the most preferred VARK mode (43.6%). Unimodal, bimodal, and trimodal modes were preferred by 35%, 12.9%, and 18.6% of the participants, respectively. Among the strong unimodal learners, visual, aural, read/write, and kinesthetic preferences were reported by 4.3%, 7.1%, 11.4%, and 12.1% of participants, respectively. No difference was observed in the PSS-10, OI-anxiety, OI-depression, and OI-somatization scores according to the VARK modes, although a significant effect was found for OI-interpersonal (F=2.788, P=0.043). Moreover, neither VARK modes nor VARK types were correlated with GPA. Conclusion: The most preferred VARK learning style among medical students was quadmodal. Learning styles were not associated with GPA or mental health problems, except for interpersonal problems.
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Denti, Olga. "Building the Tourist Destination Through Multiple Semiotic Modes." International Journal of English Linguistics 11, no. 4 (2021): 83. http://dx.doi.org/10.5539/ijel.v11n4p83.
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Over time, multiple semiotic modes have contributed in different ways to the construction and exchange of cultural meanings in Tourism Discourse. This has required the analysis and understanding of the modes employed and the recontextualization and adaptation of texts and images, especially to the new web genres. Nowadays, the tourist experience is mediated by personal, digital, and mobile technologies, which redirect the tourist gaze and become the mediator between the traveler and the tourist destination. 
 
 Consequently, the tourism text must be considered as a single unit, where different semiotic resources intermingle to enhance its communicative strength. 
 
 The present study will attempt to propose a methodology to read and write tourism texts in a comprehensive and effective way. It will start by focusing on the relationship between text and image to see how they co-exist in the page and in the way the page is arranged. Then, it will apply a functional approach to the analysis of such semiotic units. The result will show how the boundaries between image and text have become blurred, and textuality is built less through verbal syntax and more through rhetorical visual design.
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Botchway, De-Valera N. Y. M. "Jemisimiham Jehu Appiah." Social Sciences and Missions 30, no. 3-4 (2017): 298–324. http://dx.doi.org/10.1163/18748945-03003011.
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In the Gold Coast, now Ghana, J.W.E. Appiah, a teacher-catechist, left the missionary-founded Methodist Church for opposing his Afrocentric healing and preaching activities and founded the Musama Disco Christo Church in the 1920s. He then took on the prophetic name Jemisimiham Jehu Appiah. He wrote his philosophies to validate an Afrocentric church in the indigenous Fante language. His Church, an African anti-colonialist/anti-colonial establishment, is alive; yet his untranslated writings have remained in obscurity. This study provides a biographical view of Appiah. It translates his writings and interrogates their inner logic as liberation theology that rationalised the salvaging of certain indigenous mores through Afrocentric Christianity to promote a Black Nationalist cultural awareness.
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Sorber, Andrew. "Prophetic Resistance to Islam in Ninth-Century Córdoba: Paulus Alvarus and the Indiculus Luminosus." Medieval Encounters 25, no. 5-6 (2019): 433–56. http://dx.doi.org/10.1163/15700674-12340053.
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Abstract The Indiculus Luminosus has been discussed for its polemical depiction of Muḥammad, its author’s lament over the loss of Latinity in Umayyad Córdoba, or its relation to the so-called Córdoban Martyrs of the 850s. None of these, however, comprehends the purpose of the work as a whole. A layman, Paulus Alvarus, wrote the Indiculus in 854 CE to galvanize the Córdoban Christian elites to oppose Islam through public preaching and affirmation of their Christian identity without compromise. Asserting prophetic authority and appropriating ecclesiastical modes of discourse to engage and influence the elites of an early medieval society, Alvarus’s Indiculus provides a crucial, if idiosyncratic, witness to a time of profound cultural and religious change.
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Sullivan, Mark, Suzanne Rapp, Dermot Fitzgibbon, and C. Richard Chapman. "Pain and the Choice to Hasten Death in Patients with Painful Metastatic Cancer." Journal of Palliative Care 13, no. 3 (1997): 18–28. http://dx.doi.org/10.1177/082585979701300304.
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Unrelieved pain has been cited as an important reason why cancer patients may seek to hasten their deaths. We interviewed 48 patients with painful metastatic cancer to ascertain their interest in various active and passive modes of hastening death. Ninety percent of these patients supported the general right of terminally ill patients to passive modes of hastening death and 80% supported the right to active modes such as assisted suicide and euthanasia. If they developed severe pain that could not be relieved, 80% would instruct their physician write a “do not attempt resuscitation” order, 40%–50% would want to receive suicide information or a lethal prescription from their physician, and 34% would request a lethal injection from their physician. Current pain and depression levels were not associated with interest in hastening death, but current somatic symptom burden was significantly associated with this interest.
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Asy’ari, Farida. "Beda Arti Firman "Bacalah" dalam Pendidikan Islam-Kristen (Rekonstruksi Teks Baca-Tulis Dalam Pembelajaran)." Eksos 15, no. 1 (2020): 19–37. http://dx.doi.org/10.31573/eksos.v15i1.81.
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Prompts for "reading" actually existed since when the revelation of God was revealed for the first time received by the prophet Muhammad SAW. In Holly Bible the book of Christians reveals that in the tradition of the Jewish command "Reading" after there is a book and reading to understand history and law. So before "reading" must do writing first. Thus, according to them, that the word of God "read" contained in his book is meaning "writing", which this thing is written directly in the book of output 17: 14 who was ordered to write history, and the book of Deuteronomy 4: 13-14 where God write 10 commands and teach commands. This research was conducted to find out and reveal the different meanings of the word "read" in Christian-Islamic Education. "Read-write" Text correlation in learning. The research method used is a theoretically oriented qualitative approach is a way of looking at the world, the assumptions that people embrace about something important, and what makes people work. So that the meaning of the word "read" in Islamic education means "reading" based on the word of God which first came down to the Prophet Muhammad, namely 'Iqra' in the letter Al-Alaq. Whereas in Christian education means "writing". Based on the word of God to the Prophet Moses in the book EXPLANATION 17: 14 in the Torah or the old agreement. The difference, the author tries to combine that reading and writing is a unity that cannot be separated in an education and learning. Therefore read-write that was not respected and preserved in learning must be rebuilt for the advancement of students as the nation's successor.
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Jeans, A. H. "Analysis of the Dynamics of a Type 4 Suspension." Journal of Vibration and Acoustics 114, no. 1 (1992): 74–78. http://dx.doi.org/10.1115/1.2930237.
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A finite element model of a suspension for read-write heads in disk drives is developed. The modelled vibration modes are compared with measurements and agree well in shape and frequency. The sway mode, of particular concern in disk drives with rotary actuators and laterally actuated suspensions, is investigated more thoroughly with regard to its sensitivity to stiffness, thickness, and shape of various parts of the load-beam.
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Rai, Bhuvana. "Policy Forum: Write It Off (and Start Again)—Adapting Home Office Deductions for the Digital Era." Canadian Tax Journal/Revue fiscale canadienne 69, no. 2 (2021): 487–511. http://dx.doi.org/10.32721/ctj.2021.69.2.pf.rai.
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This article examines the current and historical legal schemes for deducting employment expenses—particularly those associated with a home office—under Canada's Income Tax Act, and concludes that the current legal test for such deductions is inequitable, ineffective, and imprecise. The author reviews the employment expense deductions available to taxpayers in other jurisdictions and proposes options for modifying Canada's employment expense deduction. The proposed changes would account for increasingly digital modes of working, advance equity, and add to taxpayer certainty.
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Prado, Arthur Cristóvão. "A reply to Kelsen's critique of Aristotle's concept of justice." Praxis Filosófica, no. 48 (December 13, 2018): 53–67. http://dx.doi.org/10.25100/pfilosofica.v0i48.7303.
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Kelsen wrote a book, much less known than his Reine Rechtslehre (Pure Theory of Law), called Was ist Gerechtigkeit (What is Justice), in which he attempts to show how and why several theories of justice, formulated by authors ranging from Greece to European Illuminism, are wrong. One of those concepts is Aristotle’s, as exposed in his Nichomachean Ethics. In this article, I argue that in order to show Aristotle wrong, Kelsen misinterprets his theory, then ignores the practical consequences it implies. I attempt to demonstrate that, although highly influenced by the (retrograde) mores of his time, Aristotle’s theory can be useful to us today, which Kelsen denies. Finally, I present a challenge regarding one point raised by Kelsen which is particularly hard to reply.
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CHU, CHONG-SUN, and RODOLFO RUSSO. "MULTILOOP NONCOMMUTATIVE OPEN STRING THEORY AND THEIR QFT LIMIT." Modern Physics Letters A 16, no. 04n06 (2001): 211–25. http://dx.doi.org/10.1142/s0217732301003280.
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The multiloop amplitudes for open bosonic string in the presence of a constant B-field are derived from first principles. The basic ingredients of the construction are the commutation relations for the string modes and the Reggeon vertex describing the interaction among three generic string states. The modifications due to the presence of the B-field affect nontrivially only the zero modes. This makes it possible to write in a simple and elegant way the general expression for multiloop string amplitudes in the presence of a constant B-field. The field theory limit of these string amplitudes is also considered. We show that it reproduces exactly the Feynman diagrams of noncommutative field theories. Issues of uv/ir are briefly discussed.
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LeMaster, Benny, and Amber L. Johnson. "An Ode to Incoherent Canons." Departures in Critical Qualitative Research 8, no. 4 (2019): 57–63. http://dx.doi.org/10.1525/dcqr.2019.8.4.57.
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In this collaborative response, we write and perform against the hegemony of academic canons. We draw on embodied, performative, and poetic means to interrogate canonical prejudice, canonical domination, and canonical exception as they emerge in and are adjacent to our own academic careers. In so doing, we seek to disrupt normative modes of knowledge production and argue for a futurity that is incoherent. And it should be—to the existing structure of domination guiding the discipline.
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CAVAGLIÀ, MARCO, VITTORIO DE ALFARQ, and ALEXANDRE T. FILIPPOV. "A SCHRÖDINGER EQUATION FOR MINIUNIVERSES." International Journal of Modern Physics A 10, no. 05 (1995): 611–33. http://dx.doi.org/10.1142/s0217751x95000279.
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We discuss how to fix the gauge in the canonical treatment of Lagrangians, with a finite number of degrees of freedom, endowed with time reparametrization invariance. The motion can be described by an effective Hamiltonian acting on the gauge shell canonical space. The system is then suited for quantization. We apply this treatment to the case of a Robertson–Walker metric interacting with zero modes of bosonic fields and write a Schrödinger equation for the on-shell wave function.
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Wongsuphasawat, Karn, and Phakkharawat Sittiprapaporn. "Preferred learning styles of Thai learners in anti-aging and regenerative sciences." Asian Journal of Medical Sciences 9, no. 6 (2018): 14–19. http://dx.doi.org/10.3126/ajms.v9i6.20927.
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Background: Several studies reported that every individual learner has its own different style of learning. All learners have their own preferences for the ways in which they receive information for studying.Aims and Objective: In order to determine whether a particular teaching method provided by each instructor might enhance learner of anti-aging and regenerative medicine satisfaction with the learning process, a well-known learning preferences survey which are linked to sensory modalities of learners was distributed to anti-aging and regenerative science students at School of Anti-Aging and Regenerative Medicine, Mae Fah Luang University, Bangkok, Thailand.Materials and Methods: The applied preferred learning style survey named VARK was applied to identify student’s preferences for particular learning modes of information presentation. This study thus aimed to determine the preferred learning style and measure the distribution of learning preference mean scores of the anti-aging and regenerative science learners using 53 participants. The VARK questionnaire divided all learners into five groups, i.e., visual, aural, read/write, kinesthetic, and multimodal learners, respectively.Results: We found that the unimodality preference was 35.10% while the multimodality was 64.9%. Among the learners who preferred only one mode of information presentation, there were 8.25% of visual, 34.26% of aural, 22.44 % of read/write learners, and 35.05% of kinesthetic, respectively. Anti-aging and regenerative science learners preferred kinesthetic learning at a higher percentage than other modes. However, some learners preferred multiple modes including 32.45% of bimodal, 23.84% of trimodal, and 8.61% of quadmodal, respectively. Knowing the anti-aging and regenerative science learners preferred learning modes can help to provide instruction tailored to the learner’s individual preferences, to overcome the predisposition to treat all anti-aging and regenerative science learners in a similar way, to motivate instructors to move from their preferred mode(s) to using others, and to develop appropriate learning approaches.Conclusion: The result of this study would explore opportunities for anti-aging and regenerative science instructors to make the educational experience more productive.Asian Journal of Medical Sciences Vol.9(6) 2018 14-19