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Journal articles on the topic 'Ode to a nightingale'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Khadka, Kul Bahadur. "A Discussion of John Keats’s Ode to a Nightingale." Interdisciplinary Journal of Management and Social Sciences 2, no. 1 (April 29, 2021): 102–7. http://dx.doi.org/10.3126/ijmss.v2i1.36748.

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John Keats passes away at an early age but leaves many outstanding works behind. In his Ode to a Nightingale, the poet sees suffering on the earth and highly appreciates a nightingale’s marvelous music. This article discusses the pain-pleasure contrast and association in terms of the poet and the nightingale. It also explores the use of time and space in the poem. It is important to know where and when the bird is singing and the poet is sitting, listening to the bird’s music. The use of imagery ad symbols in the poem is very significant to connect the poet’s world with that of the bird. Art, death and life can be drawn as major themes in the poem. In order to strengthen the discussion, various books and critics’ opinions concerning Keats, the respective poem and Romanticism have been consulted. The discussion reveals the poet’s ugly and painful world which is real and the nightingale’s beautiful and pleasurable world which is ideal. The real contrasts from the ideal and sometimes they get associated with each other. In exclusion of the ideal, the real suffers and gets confused.

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2

Scott, Heidi. "Keats's ODE to a Nightingale." Explicator 63, no. 3 (January 2005): 139–41. http://dx.doi.org/10.1080/00144940509596919.

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3

Park, Charlsie Bray. "Keats's Ode to a Nightingale." Explicator 52, no. 1 (October 1, 1993): 23–25. http://dx.doi.org/10.1080/00144940.1993.9938726.

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4

Keats, John. "A Psychoanalytic Reading of Ode to a Nightingale." Volume-3: Issue- 2 (February) 3, no. 2 (February 19, 2021): 8–17. http://dx.doi.org/10.36099/ajahss.3.2.2.

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As a Romantic poet whose subjectivity is a central element in his odes, Keats' poetry has been accused of being self-obsessed and selfconscious. Such self-consciousness seems to be both a basic element in Sigmund Freud's psychological theory and a recurrent element in John Keats' poems. An understanding of Keats' poetic unconsciousness leads to an understanding of his poetry. This paper sheds light on John Keats's "Ode to a Nightingale" from a psychological point of view. It discusses issues of the pains and sorrows of life in Keats’ world of imagination, which differ from those in the real world. Mortality, immortality, reality, and dreams are the other images reflected in Keats’ ode.

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5

Ulmer, William A. "Tragic Consolation in “Ode to a Nightingale”." Studies in Romanticism 55, no. 4 (2016): 449–69. http://dx.doi.org/10.1353/srm.2016.0000.

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6

Minot, Walter S. "Keats's Ode to a Nightingale, lines 61–62." Explicator 50, no. 2 (January 1992): 70–71. http://dx.doi.org/10.1080/00144940.1992.9937901.

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7

Elshaikh, Ebtihal. "Keats’s “Ode to a Nightingale”: A Creative Writing Theory." International Journal of Arts Theory and History 13, no. 3 (2018): 37–43. http://dx.doi.org/10.18848/2326-9952/cgp/v13i03/37-43.

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8

Moorhead, Michael. "Keats's Ode to a Nightingale and Hardy's the Oxen." Explicator 51, no. 1 (October 1, 1992): 19–20. http://dx.doi.org/10.1080/00144940.1992.9937961.

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9

MOïSE, EDWIN. "AN ARCHAISM IN JOHN KEATS'S ‘ODE TO A NIGHTINGALE’." Notes and Queries 43, no. 4 (December 1, 1996): 425—a—425. http://dx.doi.org/10.1093/nq/43-4-425a.

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10

MOïSE, EDWIN. "AN ARCHAISM IN JOHN KEATS'S ‘ODE TO A NIGHTINGALE’." Notes and Queries 43, no. 4 (1996): 425—a—425. http://dx.doi.org/10.1093/nq/43.4.425-a.

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11

Oldfather, Elizabeth. "“Ode to a Nightingale”: Poetry and the Particularity of Sense." European Romantic Review 30, no. 5-6 (November 2, 2019): 557–72. http://dx.doi.org/10.1080/10509585.2019.1672551.

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12

., Lok Raj Sharma. "REPRESENTATION OF NATURAL WORLD IN KEATS‟S “ODE TO A NIGHTINGALE”." International Journal of Engineering Applied Sciences and Technology 03, no. 11 (March 31, 2019): 53–61. http://dx.doi.org/10.33564/ijeast.2019.v03i11.011.

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13

Baker, John. "Dialectics and Reduction: Keats Criticism and the "Ode to a Nightingale"." Studies in Romanticism 27, no. 1 (1988): 109. http://dx.doi.org/10.2307/25600697.

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14

Gautam, Rajiv. "The Nature-Human Relationship: An Ecocritical Reading of Self in Keats’ Poem." SCHOLARS: Journal of Arts & Humanities 3, no. 2 (August 28, 2021): 116–24. http://dx.doi.org/10.3126/sjah.v3i2.39432.

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This study analyzes the fusion of self and nature in John Keats's ode "Ode to a Nightingale" from ecocritical perspective. To do so, the ecocritical insights envisioned by Arne Naess, Bill Devall, George Sessions and Timothy W. Luke have been used as theoretical parameters to analyze the primary text. As the focus of the deep ecological trend, the uniformity between the human self and nature is represented in this text. This uniformity restores the significance of realizing the self with nature. This realization leads to the fusion. The fusion combines harmonious relationship between the self and nature to form a single entity. Due to this process, the selected primary text merges human beings and natural sublimity by means of a nightingale bird. When human beings cannot make positive attitude towards nature and act accordingly, their self does not get chance to be attached with nature. Nature is essential for all entities. The destruction of natural world causes the destruction of self. This destruction gets a solution only when there arises symbiotic bonding between human beings and nature. This bonding adds new knowledge in the existing scholarship being itself different from the previous research works.

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15

Hamed Ezzeldin, Hend. "A Flight Within: Keat’s Nightingale In Light of the Sufis." Advances in Language and Literary Studies 9, no. 3 (June 30, 2018): 121. http://dx.doi.org/10.7575/aiac.alls.v.9n.3p.121.

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Sufism is the mode of religious life in Islam in which emphasis is placed on the activities of the inner self than external rituals and performances. The essence of Sufism lies in its internal transcendental experience. The aim of Sufis is to delve into the human soul and see through its darkness in order to reach the ultimate truth. Sufi poetry is abundant with images that present the human soul as a mystery that could be decrypted via contemplation, meditation, and inner vision. The target of Sufis is to reunite with the Universal Self that is the ‘truer’ self of every human (i.e. God). Likewise, Romanticism is founded on the doctrine that all creation began in harmonious unity. Romantic poets share Sufis’ quest for truth and an illuminating path towards reaching the essence of the Divine. A renowned Romantic poet, John Keats, contrary to his fellow Romantics, never alluded to sharing any interest with the orient or the spirituality it incarnates. However, by attempting a Sufi reading of his poem ‘Ode to a Nightingale’, this research paper will attempt to highlight the underlying philosophy and uncover the spiritual implications hidden within Keats’ ode and propound a solid connection between Sufi and Romantic ideologies.

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16

Han, Kyoung-Min. ""My Heart Aches," Therefore I Am: "Ode to a Nightingale" as Keats's Romantic Experimentation with Language." Journal of English Studies in Korea 33 (December 31, 2017): 97–120. http://dx.doi.org/10.46562/ssw.33.4.

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17

Lee, Tara. "‘Philosophic Numbers Smooth’: The Ambivalence of Song in Keats’s ‘Ode to a Nightingale’." Keats-Shelley Review 33, no. 1 (January 2, 2019): 114–21. http://dx.doi.org/10.1080/09524142.2019.1611279.

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18

Anthony, Laure-Hélène. "Making Sense of Wilfred Owen’s Keatsian Heritage: Exposure and Ode to a Nightingale." Études anglaises 73, no. 2 (2020): 203. http://dx.doi.org/10.3917/etan.732.0203.

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19

KHAN, Jalal Uddin. "Keats s Ode to a Nightingale : an Appreciation in Keatsian Aesthetics with Possible Sources and Analogues." Doğuş Üniversitesi Dergisi 2, no. 3 (July 27, 2002): 77–96. http://dx.doi.org/10.31671/dogus.2019.339.

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20

Reynolds, Suzanne. "‘Some Scraps of Paper’: The Autograph Manuscript of Ode to a Nightingale at the Fitzwilliam Museum." Keats-Shelley Review 33, no. 2 (July 3, 2019): 140–58. http://dx.doi.org/10.1080/09524142.2019.1659017.

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21

Yang, Carol L. "A Passage from Adam's Dream to the Cessation of Desire: A Buddhist Reading of John Keats's "Ode to a Nightingale"." Journal of Narrative Theory 48, no. 2 (2018): 137–63. http://dx.doi.org/10.1353/jnt.2018.0006.

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22

Zaiter, Walid A. "Romanticism in Context: Shelley’s and Keats’s Verse and Prose: Keats’s Letters and Ode to a Nightingale, Shelley’s Defense of Poetry and Skylark." International Journal of Comparative Literature and Translation Studies 6, no. 3 (July 31, 2018): 34. http://dx.doi.org/10.7575/aiac.ijclts.v.6n.3p.34.

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This paper argues it is probably unavoidable perceiving the works of Shelley and Keats without putting these works in the context of the age and in the context of Romanticism. On the whole the selected pieces of prose and verse of the poets represent their postulations in an era which witnessed great revolutions, political and industrial bringing about new trends in literature and in society. From the personal perspective of the two poets, the birds in the poems represent ideals reflecting the treatment of imagination, nature and ideology of their time and their individual experience, knowledge of the world and of prosody. Thus the treatment of this topic as such opens an old and new interpretation of the poets’ work since the topics in their poetry can apply to their age and ours.

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23

Peličić, Damir. "Foundations of the aspect of health care and two hundred years since the birth of Florence Nightingale 1820-1910." Zdravstvena zastita 49, no. 4 (2020): 83–90. http://dx.doi.org/10.5937/zdravzast49-28687.

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Nursery has existed throughout history and it dates back to the very beginning of humankind. It was mentioned in church books and other written texts but not as a skill or science, but as an occupation reserved for the members of monastic orders, and also for women, that is, mothers, and nuns. First, nursing was an occupation, then a skill, but at the end of the 20th century, it became a scientific discipline. Florence Nightingale is certainly one of the most significant women in the history of nursing, medicine, and society in general because she is the pioneer of the nursing profession that has continuity up to nowadays. She was born on May 12, 1820, in Florence, Italy and died on August 13, 1910, in London. Florence Nightingale worked as a nurse, organizer, researcher, statistician, reformer, writer and a teacher. She reformed nursery and public health. In 1860, she established the school for nurses within St. Thomas' Hospital and she took care of every protégé. In spite of all obstacles, which she was faced with, and the unenviable position of women in the 19th century, she made a huge move that changed the context of this profession forever. She had a huge influence on the Swiss philanthropist Henry Dunant (1828-1910), who was the founder of the Red Cross. In 1867, the International Council of Nurses proclaimed that her birthday would be the International Nurses Day. She was the first woman who was awarded the Medal of virtues. In 1908, she was conferred the Order of Merit by King Edward. She wrote more than 200 books and the Pledge.

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24

Evers, Georges. "Clinical nursing research." Pflege 13, no. 3 (June 1, 2000): 133–38. http://dx.doi.org/10.1024/1012-5302.13.3.133.

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Pflege als Dienstleistung hat eine lange Tradition, Pflegeforschung dagegen eine verhältnismäßig kurze Geschichte. Die erste Fachveröffentlichung stammt von Florence Nightingale aus dem Jahr 1858. Seit Nightingale hat sich das Bedürfnis, zu forschen und die Effektivität von Pflegediensten zu erhöhen, gesteigert. Mehr als zuvor benötigt die Gesellschaft auf wissenschaftlicher Evidenz basierende Pflege, die nicht nur auf Traditionen und Ritualen verharrt. Die Basis von wissenschaftlicher Erkenntnis kann durch Forschung erworben werden. Dabei ist es wichtig, innerhalb der multidisziplinären klinischen Forschung das besondere Interesse der Pflege klar im Mittelpunkt zu halten. Virginia Henderson (1955) und Dorothea Orem (1959) haben die eigentliche Aufgabe der Pflege klar festgesetzt. Das Design klinischer Pflegeforschung kann (quasi-)experimentell, korrelativ oder deskriptiv sein. Deskriptive Forschung kann qualitativ oder quantitativ sein. Experimentelle oder quasi-experimentelle Studien dienen der Erforschung von Auswirkungen von Pflegeunterstützung zur Verringerung von Selbstpflegenöten und Verbesserung der Selbstpflegekompetenz von Patienten. Einige Beispiele von klinischer Pflegeforschung werden gegeben. Das erste Beispiel zeigt, wie Pflegepersonalbesetzung und die Qualität der Pflege Auswirkungen auf die Selbstpflegefähigkeit bei der Hygiene haben. Das zweite Beispiel zeigt, wie Selbstpflege und Lebensqualität bei Krebspatienten unter Chemotherapie zusammenhängen. Das dritte Beispiel zeigt, welche Auswirkungen Diabetes-Aufklärung auf Selbstpflegeverhalten und Stoffwechselkontrolle hat. Die angeführten Beispiele und Argumentationen zeigen die Wichtigkeit klinischer Pflegeforschung mit klarem Pflegefokus. Dies bedeutet, Forschungsprogramme zu entwerfen, und setzt Kooperation mit Pflegediensten, Ärzten und Krankenhäusern voraus. Erkenntnisse sind im Interesse evidenter Patientenversorgung multidisziplinär zu diskutieren und zu nutzen.

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25

Motylska, Monika. "IN SEARCH OF AN IDEAL PLACE TO LIVE, FROM THE PHILOSOPHY OF FENG SHUI, THROUGH THE VISIONS OF LE CORBUSIER AND UNITÉ D'HABITATION, TO THE NIGHTINGALE MODEL." space&FORM 2020, no. 44 (December 3, 2020): 89–108. http://dx.doi.org/10.21005/pif.2020.44.b-06.

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The feng shui philosophy, Le Corbusier's visions and the Nightingale model are three seemingly different approaches to the issue of housing. This article is an attempt to find similarities among all of the concepts and to indicate the main contrasts between them. The aim of this article is to find a set of features that make a perfect place to live.

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26

Smith, Kelly. "The Nightingale SistersThe Nightingale Sisters." Nursing Standard 27, no. 47 (July 24, 2013): 31. http://dx.doi.org/10.7748/ns2013.07.27.47.31.s42.

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27

Rafferty, Anne Marie. "Florence Nightingale and the Nightingale Legacy (Book)." Sociology of Health and Illness 10, no. 2 (June 1988): 198–99. http://dx.doi.org/10.1111/1467-9566.ep11340017.

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28

Lease, Joseph. "Ode." Grand Street, no. 63 (1998): 54. http://dx.doi.org/10.2307/25008252.

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29

Lederer, Katy. "Ode." Iowa Journal of Cultural Studies 1998, no. 17 (1998): 141. http://dx.doi.org/10.17077/2168-569x.1275.

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30

Robertson, Scott P., John M. Carroll, Robert L. Mack, Mary Beth Rosson, Sherman R. Alpert, and Jürgen Koenenmann-Belliveau. "Ode." ACM SIGPLAN Notices 29, no. 10 (October 1994): 51–64. http://dx.doi.org/10.1145/191081.191091.

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31

Alexander, Elizabeth. "Ode." African American Review 50, no. 4 (2017): 418. http://dx.doi.org/10.1353/afa.2017.0065.

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32

Mason, H. A. "ODE." Cambridge Quarterly XIX, no. 4 (1990): 303–35. http://dx.doi.org/10.1093/camqtly/xix.4.303.

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33

Nolen, Caleb. "Ode." Cream City Review 44, no. 2 (2020): 81. http://dx.doi.org/10.1353/ccr.2020.0064.

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34

Su, Weifeng, Jiying Wang, and Frederick H. Lochovsky. "ODE." ACM Transactions on Database Systems 34, no. 2 (June 2009): 1–35. http://dx.doi.org/10.1145/1538909.1538914.

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35

Cozzi, Phillip J. "Ode." Journal of General Internal Medicine 8, no. 4 (April 1993): 224. http://dx.doi.org/10.1007/bf02599272.

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36

Matthew Stoddard. "THE NIGHTINGALE." Cultural Critique 85 (2013): 191. http://dx.doi.org/10.5749/culturalcritique.85.2013.0191.

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37

Laurence, Mary. "Nightingale scholarships." Nursing Standard 4, no. 37 (June 6, 1990): 43. http://dx.doi.org/10.7748/ns.4.37.43.s47.

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38

Raboud, Isabelle. "Florence Nightingale." Revue Internationale de la Croix-Rouge 76, no. 809 (October 1994): 513–18. http://dx.doi.org/10.1017/s0035336100010509.

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39

Raboud, Isabelle. "Florence Nightingale." International Review of the Red Cross 34, no. 302 (October 1994): 471–76. http://dx.doi.org/10.1017/s0020860400078499.

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40

Raboud, Isabelle. "Florence Nightingale." Revista Internacional de la Cruz Roja 19, no. 125 (October 1994): 492–97. http://dx.doi.org/10.1017/s0250569x00019889.

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Su vida (1820–1910)Nacida en Florencia, de acaudalados y eruditos padres ingleses, Florence Nightingale se educó en un ambiente muy abierto desde el punto de vista religioso y sensible ante las injusticias sociales. Muy cercana a su padre, recibió una educación no conformista como la que entonces se prodigaba a un hijo. Desde su más temprana edad, estaba obsesionada por la miseria de los pobres y se sentía llamada a asistir a los enfermos, siendo consciente de que debía aprenderlo todo, ya que casi no existía la formación de enfermera. Se puso a leer, incluidas obras de estadística; aprovechó sus viajes familiares para visitar, en las principales capitales europeas, los hospitales, observar e informarse acerca de la asistencia prestada a los enfermos indigentes. Hizo un aprendizaje con las Hijas de la Caridad en París, después con las diaconisas de Kaiserwerth, cerca de Düsseldorf. El año 1853, reorganizó, en Londres, un hospital para mujeres enfermas, sellando así la ruptura con su familia, que se oponía a la vida por la que había optado. F. Nightingale también estaba sumida en dudas y atormentada por desgarramientos interiores que, por una parte, originaban su necesidad de relaciones humanas y, por otra, su deseo de vivir su ideal al servicio de la humanidad. Tras muchas dudas, decidió no contraer un excelente matrimonio para entregarse a su ideal.

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41

YAU, JOHN. "Chinese Nightingale." Critical Quarterly 53, no. 1 (April 2011): 77. http://dx.doi.org/10.1111/j.1467-8705.2011.01978_1.x.

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42

COAKLEY, MARY LEWIS. "FLORENCE NIGHTINGALE." Journal of Christian Nursing 6, no. 1 (1989): 20–25. http://dx.doi.org/10.1097/00005217-198906010-00009.

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43

Winkel, Warren. "Florence Nightingale." Epidemiology 20, no. 2 (March 2009): 311. http://dx.doi.org/10.1097/ede.0b013e3181935ad6.

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44

Lim, Fidelindo A., and Timothy Shi. "Florence Nightingale." Nursing 43, no. 5 (May 2013): 1–3. http://dx.doi.org/10.1097/01.nurse.0000428713.27120.d2.

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45

Dossey, Barbara M. "Florence Nightingale." Journal of Holistic Nursing 28, no. 1 (March 2010): 38–53. http://dx.doi.org/10.1177/0898010109356472.

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Florence Nightingale’s Crimean fever and chronic illness have intrigued historians for more than a century and a half. The purpose of this article is threefold: (a) to discuss the facts that point to the cause of Nightingale’s Crimean fever as brucellosis, (b) to show that her debilitating illness for 32 years (1855-1887) was compatible with the specific form of chronic brucellosis, and (c) to present new evidence that she was still having severe symptoms in December 1887, when it was previously felt that she had no severe symptoms after 1870.

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46

Dossey, Barbara M. "Florence Nightingale." Journal of Holistic Nursing 28, no. 1 (March 2010): 57–67. http://dx.doi.org/10.1177/0898010109356473.

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This article casts new and refreshing light on Florence Nightingale’s life and work by examining her personality type. Using the theory-based Myers—Briggs Type Indicator (MBTI), the author examines Nightingale’s personality type and reveals that she was an introverted-intuitive-thinking-judging type. The merit of using the MBTI is that it allows us to more clearly understand three major areas of Nightingale’s life that have been partially unacknowledged or misunderstood: her spiritual development as a practicing mystic, her management of her chronic illness to maintain her prodigious work output, and her chosen strategies to transform her visionary ideas into new health care and social realities.

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47

Dossey, Barbara M. "Florence Nightingale." Journal of Holistic Nursing 28, no. 1 (March 2010): 10–35. http://dx.doi.org/10.1177/0898010109356474.

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Florence Nightingale (1820-1910) received a clear and profoundly moving Call to serve God at the age of 16. Through a lifetime of hard work and discipline, she became a practicing mystic in the Western tradition, thereby becoming an instrument of God’s love, which was the primarily source of her great energy and the fabled “Nightingale power.” To understand the life and work of this legendary healer, who forever changed human consciousness, the role of women, and nursing and public health systems in the middle of the 19th century, it is necessary to understand her motivation and inspiration. This article will discuss her life and work in the context of her mystical practice and to show the parallels between her life and the lives of three recognized women mystics. In her epic Crimean war mission (1854-1856) of leading and directing women nurses in the army hospital at Scutari, Turkey, Florence Nightingale burst into world consciousness as a spiritual beacon of hope and compassion for all who suffered. Her historic breakthrough achievement—pioneering the modern administrative role of nurse superintendent with measurable outcomes supported by irrefutable data—in the face of incredible adversity was merely the cornerstone of her life work.

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48

McDonald, Lynn. "Florence Nightingale." Journal of Holistic Nursing 28, no. 1 (March 2010): 92–98. http://dx.doi.org/10.1177/0898010109358769.

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Nightingale’s passionate commitment to statistics was based on her faith in a god of order, who created a world that ran by law. God’s laws could be known through research, as a result of which suitable interventions to better the world could be applied. Statistics were a vital component in her holistic approach to health care as a system. They served both to indicate serious problems and to assist in policy making, and then again to monitor the effects of the new policies. She pioneered the use of evaluative statistics and saw reforms achieved as a result of her advocacy. This article explores three key aspects selected from Nightingale’s more than 40 years of applied statistical work: her adaptation of Quetelet’s methodological foundations, the use of statistics in monitoring public health care systems, and her pioneering study of maternal mortality in childbirth.

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49

Selanders, Louise C. "Florence Nightingale." Journal of Holistic Nursing 28, no. 1 (March 2010): 70–78. http://dx.doi.org/10.1177/0898010109360256.

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Although generally recognized as the founder of modern nursing, Florence Nightingale has been criticized for her apparent lack of support of women’s issues, including suffrage. This article examines the primary and supporting literature surrounding this topic. Findings indicate that Nightingale developed a complex set of beliefs that supported women as individuals rather than from a gender perspective. She did, in fact, support the concept of women’s suffrage but did not give it priority. Victorian women suffered from lack of legal status, education, financial independence, and support from either the family or church as social institutions. Therefore, Nightingale’s conception of nursing as a secular, educated profession cannot be overemphasized as a benchmark in the developing importance of women in the social system.

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50

Dossey, Barbara M. "Florence Nightingale." Journal of Holistic Nursing 16, no. 2 (June 1998): 111–64. http://dx.doi.org/10.1177/089801019801600205.

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