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Journal articles on the topic 'Tracey, David'

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Published: 4 June 2021

Last updated: 13 February 2022

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1

Komonchak, Joseph A. "John Henry Newman: An Annotated Bibliography of His Tract and Pamphlet Collection. James David Earnest , Gerard Tracey." Journal of Religion 66, no. 1 (January 1986): 109–10. http://dx.doi.org/10.1086/jr.66.1.1562431.

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2

Smith, Annie. "Daniel David Moses: Spoken and Written Explorations of His Work, edited by Tracey Lindberg and David BrundageTracey Lindberg and David Brundage, eds. Daniel David Moses: Spoken and Written Explorations of His Work. Guernica Editions. viii, 472. $25.00." University of Toronto Quarterly 86, no. 3 (August 2017): 306–8. http://dx.doi.org/10.3138/utq.86.3.306.

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3

Strong, Rowan. "John Henry Newman, Fifteen Sermons Preached before the University of Oxford - Edited by James David Earnest and Gerard Tracey." Journal of Religious History 32, no. 4 (October 28, 2008): 482–83. http://dx.doi.org/10.1111/j.1467-9809.2008.726_10.x.

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4

Rowell, G. "Fifteen Sermons Preached before the University of Oxford between A.D. 1826 and 1843. By JOHN HENRY NEWMAN. Edited by JAMES DAVID EARNEST and GERARD TRACEY." Journal of Theological Studies 59, no. 2 (July 26, 2008): 843–45. http://dx.doi.org/10.1093/jts/fln077.

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5

Bailey, M. "The Open Fields of England, by David Hall * Champion: The Making and Unmaking of the English Midland Landscape, by Tom Williamson, Robert Liddiard and Tracey Partida." English Historical Review 130, no. 546 (October 1, 2015): 1201–3. http://dx.doi.org/10.1093/ehr/cev235.

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6

Briatte, François. "Entretien avec David Bloor1." Tracés, no. 12 (May 31, 2007): 215–28. http://dx.doi.org/10.4000/traces.227.

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7

Hughes, Brian W. "Discussions and Arguments on Various Subjects. By John Henry Newman. Introduction and notes by Gerard Tracy and James Tolhurst DD and Fifteen Sermons Preached Before the University of Oxford. By John Henry Newman. Edited by James David Earnest and Gerard Tracey." Heythrop Journal 51, no. 1 (January 2010): 154–55. http://dx.doi.org/10.1111/j.1468-2265.2009.00533_44.x.

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8

Hopkins, Jeffrey. "Responses to David Tracy." Buddhist-Christian Studies 7 (1987): 139. http://dx.doi.org/10.2307/1390240.

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9

Galli, Pier Francesco, and David Rapaport. "Tracce." PSICOTERAPIA E SCIENZE UMANE, no. 1 (February 2012): 87–104. http://dx.doi.org/10.3280/pu2012-001004.

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(Pag. 90) - In questo intervento, letto a una tavola rotonda presieduta da Samuel J. Beck nel 1947, David Rapaport (1911-1960) discute i problemi che la psicologia clinica deve affrontare per diventare una scienza, in particolare negli Stati Uniti nel dopoguerra, un periodo storico caratterizzato da un boom economico e da una crescente richiesta di prestazioni psicologiche e psichiatriche. Vengono discussi sia il settore della testistica psicologica sia il settore della psicoterapia. (Questo articolo è stato originariamente pubblicato sull'American Journal of Orthopsychiatry, 1948, 18, 3: 493-497, e ripubblicato nei Collected Papers of David Rapaport curati da Merton M. Gill [New York: Basic Books, 1967, cap. 24, pp. 299-303]; è tradotto qui in italiano per la prima volta).(pag. 94) Vengono pubblicate per la prima volta, precedute da una nota introduttiva di Robert R. Holt, due lettere inedite di David Rapaport (1911-1960) a Holt del dicembre 1951. Rapaport racconta all'amico e collaboratore Holt alcune vicissitudini e difficoltà del suo inserimento professionale negli Stati Uniti dopo l'emigrazione dall'Ungheria.

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10

Briatte, François. "Un stigmate épistémologique. Le relativisme dans le strong programme de David Bloor (note)." Tracés, no. 12 (May 31, 2007): 207–13. http://dx.doi.org/10.4000/traces.225.

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11

Sheppard, Christian. "An interview with David Tracy." Philosophy & Social Criticism 30, no. 7 (November 2004): 867–80. http://dx.doi.org/10.1177/0191453704047012.

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12

Osborne, Roger. "The city as archive: Mapping David Malouf's Brisbane." Queensland Review 22, no. 2 (December 2015): 118–30. http://dx.doi.org/10.1017/qre.2015.34.

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AbstractIn this article, I reflect on my creation of a digital map that plots locations from David Malouf's fiction and non-fiction. I consider the vestiges of David Malouf's past — particularly his grandparents' fruit shop and its relationship to his spiritual home at 12 Edmondstone Street — and I demonstrate how Malouf's words leave traces of his experience at these locations. Recognition of these traces requires alertness to the ways in which the past is communicated through historical registers, maps and literature. Our recognition is enhanced through a deliberate evocation of the past in our own experience of the city. My map, ‘David Malouf's Brisbane’, helps this to occur.

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13

Širka, Zdenko Š. "The Hermeneutics of David Tracy: via media between Gadamer and Ricoeur." Studia theologica 21, no. 2 (November 1, 2019): 153–75. http://dx.doi.org/10.5507/sth.2018.043.

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14

Torchin, Leshu. "David Reeb: Traces of Things to Come." NECSUS. European Journal of Media Studies 4, no. 1 (January 1, 2015): 293–99. http://dx.doi.org/10.5117/necsus2015.1.ros4.

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15

Chamoreau, Claudine. "Dialectología y dinámica. Reflexiones a partir del purépecha." Revista Trace, no. 47 (July 26, 2018): 61. http://dx.doi.org/10.22134/trace.47.2005.487.

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Tradicionalmente, la dialectología tiene por meta definir y establecer áreas geográficas de una lengua, llamadas dialecto o variedad geográfica. Por lo tanto, muestra la existencia de variaciones interdialectales y trata de organizarlas en función de su distribución espacial. Este artículo toma como base de reflexión la dialectología particular de la lengua purépecha. Los dos lingüistas que se dieron a la tarea de hacer una dialectología del purépecha, Paul Friedrich (1971/1975) y treinta años después David Chávez (2004), lograron esbozar algunas tendencias que establecen cierta correlación entre hechos lingüísticos y localización geográfica; empero, el resultado general pone a la luz un mosaico en el cual las isoglosas o fronteras se cruzan y entrecruzan sin llegar a delimitar áreas dialectales. Las conclusiones de ambos estudiosos son significativas: en tanto que Friedrich propone que cada pueblo presenta un dialecto diferente, subrayando así la existencia de una ‘dialectología de pueblos’, Chávez afirma que le ‘queda claro que no hay [...] ni siquiera rasgos propios de cada pueblo sino de cada hablante’ (2004: 112). Chávez acaba preguntandose si el estudio de la dialectología de esta lengua es relevante. Este artículo no contesta directamente a esta pregunta sino que propone un nuevo acercamiento a los estudios dialectológicos que permitiría a largo plazo aclarar la duda de Chávez.

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16

Biderman, Shlomo. "Discourse and Practice. Frank Reynolds , David Tracy." Journal of Religion 74, no. 1 (January 1994): 112–13. http://dx.doi.org/10.1086/489312.

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17

HAWKS, JAMES. "JUAN LUIS SEGUNDO'S CRITIQUE OF DAVID TRACY." Heythrop Journal 31, no. 3 (July 1990): 277–94. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00138.x.

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18

Bashanova, M. A., Yu Zhang, and A. A. Yakovlev. "Names of the days of the week in the language consciousness of Russian and Chinese undergraduate students." NSU Vestnik. Series: Linguistics and Intercultural Communication 17, no. 2 (2019): 102–14. http://dx.doi.org/10.25205/1818-7935-2019-17-2-102-114.

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During the Middle Ages on the Eastern Orthodox Church territories there existed an encyclopedia book, entitled the Palaea Interpretata that was extremely popular and highly respected. The current paper studies one of the Biblical sources of The Palaea Interpretata – namely, the collection of selected psalms, entitled “David’s Prophesies” (давидъ же прорицаше). The discussion is focused on the compiler’s placing of the collection in The Palaea, in the part dedicated to David (i.e. after the excerpts from the First and Second Books of Samuel and before the First Book of Kings). David’s Prophesies belonged to the original content of The Palaea Interpretata. They had one major goal – to represent the Old Testament as a prototype of the New Testament and to prove the superiority of the Christian doctrine over the non-Christian ones. The Compiler of The Palaea Interpretata chose various psalms or parts of psalms, dividing them into twenty five orations with respective titles. To trace the editing performed over the Psalter text the current article draws a parallel with the text of seven psalters from the 11th–16th centuries. It establishes the greatest resemblance with the Bychkov Psalter of the 11th century, which reflects the Preslav version of the Psalter translation. At the same time, it becomes obvious that “David’ Prophesies” of The Palaea Interpretata have also retained many of the peculiarities of the primary translation of the Psalter as reflected in Sinai Glagolitic Psalter. The Glagolitic traces are to be found in the very text of “David’s Prophesies” of The Palaea Interpretata, which obviously derive from the psalter, serving as their source and protograph. The source was of relatively old origin; it contained traces of Glagolitic letters, and reflected the Psalter’s primary translation into Old Bulgarian by Cyril and Methodius, which had been edited in Preslav.

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19

Slavova, Tatyana. "Selected Psalms (“David’s Prophesies”) of The Palaea Interpretata." NSU Vestnik. Series: Linguistics and Intercultural Communication 17, no. 2 (2019): 5–13. http://dx.doi.org/10.25205/1818-7935-2019-17-2-5-13.

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During the Middle Ages on the Eastern Orthodox Church territories there existed an encyclopedia book, entitled the Palaea Interpretata that was extremely popular and highly respected. The current paper studies one of the Biblical sources of The Palaea Interpretata – namely, the collection of selected psalms, entitled “David’s Prophesies” (давидъ же прорицаше). The discussion is focused on the compiler’s placing of the collection in The Palaea, in the part dedicated to David (i.e. after the excerpts from the First and Second Books of Samuel and before the First Book of Kings). David’s Prophesies belonged to the original content of The Palaea Interpretata. They had one major goal – to represent the Old Testament as a prototype of the New Testament and to prove the superiority of the Christian doctrine over the non-Christian ones. The Compiler of The Palaea Interpretata chose various psalms or parts of psalms, dividing them into twenty five orations with respective titles. To trace the editing performed over the Psalter text the current article draws a parallel with the text of seven psalters from the 11th–16th centuries. It establishes the greatest resemblance with the Bychkov Psalter of the 11th century, which reflects the Preslav version of the Psalter translation. At the same time, it becomes obvious that “David’ Prophesies” of The Palaea Interpretata have also retained many of the peculiarities of the primary translation of the Psalter as reflected in Sinai Glagolitic Psalter. The Glagolitic traces are to be found in the very text of “David’s Prophesies” of The Palaea Interpretata, which obviously derive from the psalter, serving as their source and protograph. The source was of relatively old origin; it contained traces of Glagolitic letters, and reflected the Psalter’s primary translation into Old Bulgarian by Cyril and Methodius, which had been edited in Preslav.

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20

von Grafenstein, Johanna. "William Davis Robinson: Trader, Agent, and Defender of Spanish American Independence, 1799 -1819." Memorias, no. 31 (January 15, 2017): 192–212. http://dx.doi.org/10.14482/memor.31.9900.

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21

Neville, Robert C. "Plurality and Ambiguity: Hermeneutics, Religion, Hope. David Tracy." Ethics 98, no. 4 (July 1988): 864–65. http://dx.doi.org/10.1086/293025.

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22

Cabezón, José Ignacio. "Myth and Philosophy. Frank E. Reynolds , David Tracy." Journal of Religion 72, no. 3 (July 1992): 470–71. http://dx.doi.org/10.1086/488959.

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23

SHEN, PHILIP. "THEOLOGICAL PLURALISM: AN ASIAN RESPONSE TO DAVID TRACY." Journal of the American Academy of Religion LIII, no. 4 (1985): 735–53. http://dx.doi.org/10.1093/jaarel/liii.4.735.

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24

Rocha, Ozenildo Santos Xavier da. "TEOLOGIA PÚBLICA E DIÁLOGOS CONTEMPORÂNEOS: CONTRIBUIÇÃO METODOLÓGICA EM DAVID TRACY / PUBLIC THEOLOGY AND CONTEMPORARY DIALOGUES: METHODOLOGICAL CONTRIBUTION IN DAVID TRACY." Brazilian Journal of Development 6, no. 12 (2020): 101860–66. http://dx.doi.org/10.34117/bjdv6n12-615.

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25

Tseng, Yen-Fen. "Chinese Business and the Asian Crisis. David Ip , Constance Lever-Tracy , Noel Tracy." China Journal 49 (January 2003): 174–76. http://dx.doi.org/10.2307/3182211.

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26

Field, Gregory B. "“Electricity for All”: The Electric Home and Farm Authority and the Politics of Mass Consumption, 1932–1935." Business History Review 64, no. 1 (1990): 32–60. http://dx.doi.org/10.2307/3115844.

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The following article traces TVA director David Lilienthal's efforts to establish the Electric Home and Farm Authority the Tennessee Valley and analyzes the outcome of that program in the early 1930s. The essay demonstrates that, contrary to some interpretations, administrators like Lilienthal were advocating state-sponsored consumption-driven economic growth well before the late 1930s.

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27

Shukla, Marsaura. "Reading and Revelation in Hans Frei and David Tracy." Scottish Journal of Theology 66, no. 4 (October 11, 2013): 448–65. http://dx.doi.org/10.1017/s0036930613000252.

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AbstractMost maps of theology in the twentieth century, particularly theology in North America, would include the delineation of revisionist theology and postliberal theology as mutually exclusive, opposed options in theological method. This article begins to challenge the contours of this received map through a comparison of David Tracy and Hans Frei, pre-eminent figures in revisionist and postliberal theology, respectively. I show that, for all their differences, both Tracy and Frei posit the reader–text relationship as the site and even in some sense the source of revelation. Their turn to reading is motivated by the perception of a certain loss or estrangement characterising contemporary religiosity. Though the scope and details of their description of the problem differ, there is a similarity in the vision of Christian life which stands in contrast to the contemporary situation. For both, their visions of Christian life can be articulated through the notion of orthodoxy, understood in its full sense as referring to a coherent, vibrant and all-encompassing immersion in Christian doctrine and practice. Engagement in proper reading practice becomes for each the entrance into and sign of full participation in religious life, analogous to the role of belief in traditional notions of orthodoxy. I suggest that Tracy and Frei represent two forms of ‘theology of ortholexis’ or ‘right reading’. The turn to reading is most obvious in Frei, who explicitly links the modern difficulty in attaining a sense of the coherence of Christian history, doctrine and lived life to a misconstrual of the nature of the biblical text which leads to a misguided reading practice. Yet Tracy also places the model of reading as conversation at the centre of his revisionist account of the possibility of a contemporary experience of the authority of the Bible and the power of the Christian tradition more generally. In these ‘theologies of ortholexis’, a constellation of modern anxieties concerning the limits and possibilities of our knowledge and experience of the divine are addressed through positing the reader–text relationship forged through proper reading practice as the place of and way to authentic revelation.

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28

Winquist, Charles E. "Analogy, Apology, and the Imaginative Pluralism of David Tracy." Journal of the American Academy of Religion LVI, no. 2 (1988): 307–19. http://dx.doi.org/10.1093/jaarel/lvi.2.307.

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29

Willgren, David. "‘May YHWH avenge me on you; but my hand shall not be against you’ (1 Sam. 24:13): Mapping land and resistance in the ‘biographical’ notes of the ‘Book’ of Psalms." Journal for the Study of the Old Testament 43, no. 3 (March 2019): 417–35. http://dx.doi.org/10.1177/0309089217725257.

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The ‘biographical’ notes of the Masoretic ‘Book’ of Psalms are often understood as placing the psalms in dialogue with 1-2 Samuel, and casting David as a pious exemplar. As David prayed psalms in his distress, so can anyone. Indebted to an influential article by Brevard Childs, many scholars also see early traces of midrashic exegesis. However, this is not entirely persuasive, and to inquire into these issues, the article proceeds from the observation that many of the ‘biographical’ notes cluster around similar events. In most of them, David is fleeing from Saul. Following a survey of the ‘biographical’ notes in both the Masoretic text and the Septuagint, it is argued that the often-suggested connections between the psalms and 1-2 Samuel are quite weak, and that a better way to understand the addition of ‘biographical’ notes is found when reading them in light of a resurfacing Saulide–Davidic rivalry in post-exilic times.

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30

weaver, william woys. "The Landreth Seed Company: Testing Ground for a New American Cuisine." Gastronomica 11, no. 2 (2011): 24–28. http://dx.doi.org/10.1525/gfc.2011.11.2.24.

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This article traces the important botanical and culinary contributions of Philadelphia’s historic Landreth Seed Company, founded in 1784 by English-born David Landreth (1752–1828) and continued and enlarged by his son David Landreth II (1802–1880). The firm created a long list of American horticultural classics that are still being grown today, including Green Glaze Collards (1820), Jackson Wonder Bush Lima (1888), Bonny Best Tomato (1908). The family’s Bloomsdale Farm near Bristol in Bucks County, Pennsylvania, became the country’s leading producer and exporter of agricultural seeds, thus globalizing the Landreth contribution to world horticulture by the end of the nineteenth century. The company is still in business today, although under different ownership.

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31

Zurlo, Gina A. "The Legacy of David B. Barrett." International Bulletin of Mission Research 42, no. 1 (October 25, 2017): 29–39. http://dx.doi.org/10.1177/2396939317739819.

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Missiologists today speak routinely of the shift of Christianity to the Global South, but it was David B. Barrett who first described this trend. Many of the religious statistics cited by sociologists, demographers, scholars of world Christianity, the media, and others today can be traced to the work of Barrett and the 1982 World Christian Encyclopedia. Barrett strove to meld his scientific background with a missionary conviction to reach the unevangelized. In the process, he inadvertently laid the foundation for the contemporary academic field of international religious demography, a vital part of his mission research legacy.

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32

Jeck, Udo Reinhold. "‚David Armenius philosophus‘." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 21 (December 31, 2018): 49–84. http://dx.doi.org/10.1075/bpjam.00023.jec.

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Abstract At the centre of the philosophical tradition of Armenia is a thinker who in the Western tradition carries the Latin names ‘David Armenius philosophus’ or ‘David invincibilis’. Today, international philosophical-historical research is increasingly concerned with the enigmatic corpus of the works that have been handed down under the name of David. The historical-critical exploration of early Armenian philosophy and its specific achievements, as well as its intense relationship to late antique Byzantine thought, were, however, initiated by important scholars of Western Europe at the beginning of the 19th century. Before this time, there were few reliable references to ‘David’ in Western European research literature. It was the orientalist Carl Friedrich Neumann (1798–1870) who brought about the turnaround. He studied in Heidelberg with Creuzer and Hegel, learned the Armenian language from the Mechitarists in Venice, and found inspiration in Paris. Then he examined the available Armenian and Greek sources of the Corpus Davidis and collected his findings in a monograph in 1829. Neumann’s deeply philosophical mind is clearly revealed in this treatise, entitled Mémoire sur la vie et les ouvrages de David. With great certitude, he traced down the pieces of information from David’s writings, as well as from the related ancient Armenian sources, which had great relevance for further research. These findings included communications on the biography of David and his own works, as well as on Aristotle, late antique Aristotelianism and Neoplatonism. Almost inevitably, Neumann also fell victim to errors, which, however, does not diminish his importance as a pioneer of research into late antique Armenian philosophy. Neumann put David on the map for Western scholars, thus prompting a wider interest in the hitherto isolated Armenian philosophical thought for the first time.

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33

Leihitu, Irsyad, and Raden Cecep Eka Permana. "Looking For a Trace of Shamanism, in the Rock Art of Maros-Pangkep, South Sulawesi, Indonesia." Kapata Arkeologi 14, no. 1 (July 30, 2018): 15. http://dx.doi.org/10.24832/kapata.v14i1.496.

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Gambar cadas adalah fenomena arkeologi yang tersebar di seluruh dunia. Umumnya, seni prasejarah ini terdiri atas berbagai bentuk, motif, dan juga makna. Artikel ini membahas gambar cadas Indonesia, khususnya di wilayah Maros-Pangkep, Sulawesi Selatan. Menurut teori David Lewis-Williams dan David S. Whitley tentang pendekatan neuropsikologi terhadap gambar cadas, mereka mendeskripsikan "beberapa" motif sebagai penggambaran tahapan atau metafora dari Altered State of Consciousness (ASC) yang berhubungan dengan shamanisme. Tujuan dari penelitian ini adalah untuk menunjukkan bagaimana teori ASC dapat diuji dalam gambar cadas Maros-Pangkep, dan juga menunjukkan indikasi keberadaan shamanisme dalam gambar cadas Indonesia. Metode penelitian ini menggunakan analogi formal dan studi komparatif tentang motif-motif gambar cadas terpilih di kawasan Maros-Pangkep dengan gambar cadas di Afrika, Siberia, dan juga gambar cadas di Amerika. Hasilnya menunjukkan bahwa teori ASC dapat diterapkan dalam gambar cadas Indonesia dan ada beberapa indikasi shamanisme dalam gambar cadas di wilayah Maros-Pangkep.Rock art is an archaeological phenomenon which spread all over the world. Generally, this prehistoric art consists of various forms, motifs, and also meanings. This article discusses Indonesian rock art, particularly the Maros-Pangkep region in South Sulawesi. According to David Lewis-Williams and David S. Whitley’s theory about the neuropsychology approach to rock art, they describe “some” motifs as a depiction of stages or metaphors of the Altered State of Consciousness (ASC) that relates to shamanism. The aim of this study is to demonstrate how the ASC theory can be tested in Maros-Pangkep Rock Art, and also shows an indication of the existence of shamanism in Indonesian rock art. The research methods are formal analogy and comparative studies on the selected motifs of rock art in the Maros-Pangkep region with African, Siberian, and also American rock art. The result shows that the ASC theory can be applied in Indonesian rock art and there are some indications of shamanism in rock art motifs in the Maros-Pangkep region.

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34

Sumner, Stephen T. "The Genealogy and Theology of Isaiah 11:1." Vetus Testamentum 68, no. 4 (September 14, 2018): 643–59. http://dx.doi.org/10.1163/15685330-12341334.

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Abstract Isaiah 11:1 traces the genealogy of ideal king back to Jesse and not a Davidic king in order to portray him as a new, or second, David. This depiction was motivated by the religious decline of the Davidides, and it allowed for a sense of disjuncture, or distance, from the Davidic line in order to claim royal legitimacy on theological grounds.

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35

Looseley, David. "The World Theatre Festival, Nancy, 1963–88: a Critique and a Retrospective." New Theatre Quarterly 6, no. 22 (May 1990): 141–53. http://dx.doi.org/10.1017/s0266464x00004218.

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Unlike Avignon, still active after more than forty years, the once notorious Nancy Festival has slipped unobtrusively into history. David Looseley sets out here to trace this itinerary. After reviewing the festival's origins and its importance for the experimental theatre of the 1960s, he examines what became of it in the bleaker decades which followed, and assesses the meaning of its decline. David Looseley, who teaches in the Department of Modern Languages at the University of Bradford, is currently engaged in research funded by the Leverhulme Trust into the politics of culture in contemporary France. His published work includes a book on the theatre of the twentieth-century French dramatist Armand Salacrou.

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36

Uspenskiy, V., I. V. Sukhova, and M. L. Gordeev. "Approaches to aortic valve preservation in patients with aortic root an-eurysms and aortic insufﬁciency: the David procedure." "Arterial’naya Gipertenziya" ("Arterial Hypertension") 15, no. 2 (April 28, 2009): 142–45. http://dx.doi.org/10.18705/1607-419x-2009-15-2-142-145.

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Background. Aortic valve-sparing operations are one of the relatively new approaches for treatment of patients with aortic root aneurysm and aortic valve insufficiency, but nowadays the common treatment strategy is absent. Methods. We studied the short-term results of David I valve-sparing operations in 19 patients with aortic root aneurysms and aortic insufficiency. Results. There were no lethal cases observed. 3 patients had mild aortic regurgitation, the majority of patients had no or trace aortic insufficiency. The significant decrease of left ventricle sizes was shown. Conclusions. The David I technique of aortic valve reimplantation seems to be optimal in patients with aortic root aneurysm, aortic insufficiency and normal aortic cusps.

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37

Benston, Kimberly W. "Traces of the Other Scene: The Photography of David Miller." Callaloo 13, no. 2 (1990): 254. http://dx.doi.org/10.2307/2931691.

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38

Rogers, Raymond R. "Dinosaur Tracks and Traces. David D. Gillette , Martin G. Lockley." Journal of Geology 101, no. 1 (January 1993): 128–29. http://dx.doi.org/10.1086/648206.

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39

Cordery, Gareth. "Foucault, Dickens, and David Copperfield." Victorian Literature and Culture 26, no. 1 (1998): 71–85. http://dx.doi.org/10.1017/s106015030000228x.

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Margaret atwood's narrator in Bodily Harm, reminiscing about her childhood, says: “I learned to listen for what wasn't being said, because it was usually more important than what was” (55). Making a similar point, in The History of Sexuality Foucault writes that “There is not one but many silences, and they are an integral part of the strategies that underlie and permeate discourses” (1: 27). If we read David Copperfield in this way — listening to the silences, as well as attending closely to what is being said — the narrative which emerges from the surface bildungsroman is very different from the traditional story of David who learns that “there can be no disparity in marriage like unsuitability of mind and purpose,” and that his marriage to Dora was “the first mistaken impulse of an undisciplined heart” (ch. 45; 733). In this surface narrative David, suitably chastened, is released to marry the boring Agnes by the fortuitous death of the unfortunate Dora. Many critics have commented wisely on David's emotional and psychological development. What I want to suggest is that, while the surface story traces the disciplining of David's emotions, there is another narrative which tells of a different kind of disciplining, one that subjects David to a variety of social norms, rules, and regulations.

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Admirand, Peter. "A Theology of Conversation: An Introduction to David Tracy. By StephenOkey. Foreword by David Tracy. Pp. xvi, 230, Collegeville, Liturgical Press, 2018, $34.95." Heythrop Journal 62, no. 1 (December 26, 2020): 198–99. http://dx.doi.org/10.1111/heyj.13755.

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41

Myatt, William. "Public Theology and ‘The Fragment’: Duncan Forrester, David Tracy, and Walter Benjamin." International Journal of Public Theology 8, no. 1 (February 4, 2014): 85–106. http://dx.doi.org/10.1163/15697320-12341331.

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AbstractPublic theologians as diverse as Duncan Forrester and David Tracy have pointed to ‘the fragment’ as a useful and timely form of theological reflection. This article considers the possibility of the fragmentary form for public theology by complementing the suggestions of Forrester and Tracy with Walter Benjamin’s critical philosophy of history. Benjamin’s use of the fragment as a genre of expression reflects a desire to retrieve history without perpetuating history’s oppressive tendencies. Public theologians suspicious of these tendencies would do well not only to emulate Benjamin’s fragmentary style but to understand and embrace the philosophical reflections driving it. After summarizing the turn to the fragment in Forrester and Tracy, this article continues with a consideration of Benjamin, highlighting the possibilities for liberation and critique in a public theology dependent on his philosophy.

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Barzegar, Ebrahim. "Mulholland Drive: An Intertextual Reading." CINEJ Cinema Journal 4, no. 1 (July 13, 2015): 62–78. http://dx.doi.org/10.5195/cinej.2014.114.

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This article examines David Lynch’s Mulholland Drive from Kristeva’s concept of intertextuality. To achieve this aim, this study provides a close reading of the selected film so as to trace and illustrate the polyphonic network of references, citations, quotations and intertexts of Mulholland Drive to the significant already-made films such as Sunset Boulevard, The Wizard of Oz, and Persona.

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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 72, no. 3-4 (January 1, 1998): 305–62. http://dx.doi.org/10.1163/13822373-90002597.

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-Lennox Honychurch, Robert L. Paquette ,The lesser Antilles in the age of European expansion. Gainesville: University Press of Florida, 1996. xii + 383 pp., Stanley L. Engerman (eds)-Kevin A. Yelvington, Gert Oostindie, Ethnicity in the Caribbean: Essays in honor of Harry Hoetink. London: Macmillan Caribbean, 1996. xvi + 239 pp.-Aisha Khan, David Dabydeen ,Across the dark waters: Ethnicity and Indian identity in the Caribbean. London: Macmillan Caribbean, 1996. xi + 222 pp., Brinsley Samaroo (eds)-Tracey Skelton, Ralph R. Premdas, Ethnic conflict and development: The case of Guyana. Brookfield VT: Ashgate, 1995. xi + 205 pp.-Rosemarijn Hoefte, Basdeo Mangru, A history of East Indian resistance on the Guyana sugar estates, 1869-1948. Lewiston NY: The Edwin Mellen Press, 1996. xiv + 370 pp.-Rosemarijn Hoefte, Clem Seecharan, 'Tiger in the stars': The anatomy of Indian achievement in British Guiana 1919-29. London: Macmillan, 1997. xxviii + 401 pp.-Brian Stoddart, Frank Birbalsingh, The rise of Westindian cricket: From colony to nation. St. John's, Antigua: Hansib Publishing (Caribbean), 1996. 274 pp.-Donald R. Hill, Peter van Koningsbruggen, Trinidad Carnival: A quest for national identity. London: Macmillan Caribbean, 1997. ix + 293 pp.-Peter van Koningsbruggen, John Cowley, Carnival, Canboulay and Calypso: Traditions in the making. Cambridge: Cambridge University Press, 1996. xv + 293 pp.-Olwyn M. Blouet, George Gmelch ,The Parish behind God's back : The changing culture of rural Barbados. Ann Arbor: University of Michigan Press, 1997. xii + 240 pp., Sharon Bohn Gmelch (eds)-George Gmelch, Mary Chamberlain, Narratives of exile and return. London: Macmillan, 1997. xii + 236 pp.-Michèle Baj Strobel, Christiane Bougerol, Une ethnographie des conflits aux Antilles: Jalousie, commérages, sorcellerie. Paris: Presses Universitaires de France, 1997. 161 pp.-Abdollah Dashti, Randy Martin, Socialist ensembles: Theater and state in Cuba and Nicaragua. Minneapolis: University of Minnesota Press, 1994. xii + 261 pp.-Winthrop R. Wright, Jay Kinsbruner, Not of pure blood: The free people of color and racial prejudice in nineteenth-century Puerto Rico. Durham NC: Duke University Press, 1996. xiv + 176 pp.-Gage Averill, Deborah Pacini Hernandez, Bachata: A social history of a Dominican popular music. Philadelphia PA: Temple University Press, 1995. xxiii + 267 pp.-Vera M. Kutzinski, Lorna Valerie Williams, The representation of slavery in Cuban fiction. Columbia: University of Missouri Press, 1994. viii + 220 pp.-Peter Mason, Elmer Kolfin, Van de slavenzweep en de muze: Twee eeuwen verbeelding van slavernij in Suriname. Leiden: Koninklijk Instituut voor Taal-, Land- en Volkenkunde, 1997. 184 pp.-J. Michael Dash, Jean-Pol Madou, Édouard Glissant: De mémoire d'arbes. Amsterdam: Rodopi, 1996. 114 pp.-Ransford W. Palmer, Jay R. Mandle, Persistent underdevelopment: Change and economic modernization in the West Indies. Amsterdam: Gordon and Breach, 1996. xii + 190 pp.-Ramón Grossfoguel, Juan E. Hernández Cruz, Corrientes migratorias en Puerto Rico/Migratory trends in Puerto Rico. Edición Bilingüe/Bilingual Edition. San Germán: Caribbean Institute and Study Center for Latin America, Universidad Interamericana de Puerto Rico, 1994. 195 pp.-Gert Oostindie, René V. Rosalia, Tambú: De legale en kerkelijke repressie van Afro-Curacaose volksuitingen. Zutphen: Walburg Pers, 1997. 338 pp.-John M. Lipski, Armin J. Schwegler, 'Chi ma nkongo': Lengua y rito ancestrales en El Palenque de San Basilio (Colombia). Frankfurt: Vervuert, 1996. 2 vols., xxiv + 823 pp.-Umberto Ansaldo, Geneviève Escure, Creole and dialect continua: Standard acquisition processes in Belize and China (PRC). Amsterdam: John Benjamins, 1997. ix + 307 pp.

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Botner, Max. "‘Then David Began to Sing this Song’: Composition and Hermeneutics in Pseudo-Philo's Psalm of David (LAB 59.4)." Journal for the Study of the Pseudepigrapha 28, no. 1 (September 2018): 69–87. http://dx.doi.org/10.1177/0951820718805638.

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Despite burgeoning interest in Pseudo-Philo's use of the Jewish scriptures, little to-date has been said about the writer's psalm of David ( LAB 59.4). In fact, outside of Strugnell's reconstruction of the psalm's Vorlage (1965) and Jacobson's two-volume commentary (1996), virtually nothing has been written about this section of Liber Antiquitatum Biblicarum. This article demonstrates that LAB 59.4 constitutes a sophisticated piece of scriptural exegesis that fits within the writer's well-established hermeneutical strategies. It identifies plausible intertexts comprising LAB's psalm and traces the hermeneutical techniques that attracted Pseudo-Philo to these passages of scripture.

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Kuivila, Ron. "Open Sources: Words, Circuits and the Notation-Realization Relation in the Music of David Tudor." Leonardo Music Journal 14 (December 2004): 17–23. http://dx.doi.org/10.1162/0961121043067424.

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As a pianist, David Tudor played a pivotal role in the development of the postwar musical avant-garde that has only recently received the scholarly response it warrants. The author traces the development of Tudor's approach to live electronic music from his work as a pianist and assesses the extent to which the indeterminate notations he so often realized entered into the development of his approach to electronic systems.

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Wittmer, Matthew D. "Traces of the Mount Carmel Community: Documentation and Access." Nova Religio 13, no. 2 (November 1, 2009): 95–113. http://dx.doi.org/10.1525/nr.2009.13.2.95.

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This article highlights some of the Waco Branch Davidian material holdings acquired by the Texas Collection at Baylor University and provides general information about the kinds of materials that have been acquired about this community and the siege and fire that occurred in 1993. I cite related materials in other collections to provide an overview of the kinds of records that are accessible, restricted, or inaccessible to the public regarding the David Koresh community and previous generations of religious communities who resided on the Mount Carmel property. To date, the collections at Baylor University and Texas State University––San Marcos are two of the most comprehensive efforts to preserve and provide access to a range of documentation about this community's history.

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Griffin, John R. "John Henry Newman: An Annotated Bibliography of His Tract and Pamphlet Collection. Edited by James David Earnest and Gerald Tracey. New York: Garland Publishing, 1984. xx + 234 pp. $45.00. - An Essay in Aid of a Grammar of Assent. By John Henry Newman. Edited by I. T. Ker. Oxford: Clarendon Press, 1985. lxx + 409 pp. $49.95." Church History 55, no. 3 (September 1986): 402. http://dx.doi.org/10.2307/3166872.

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Aumont, Jacques. "Review: Figures Traced in Light: On Cinematic Staging, by David Bordwell." Film Quarterly 60, no. 4 (2007): 76–77. http://dx.doi.org/10.1525/fq.2007.60.4.76.

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Ashley, J. Matthew. "Okey, Stephen. A Theology of Conversation: An Introduction to David Tracy. Introduction by David Tracy. Collegeville, MN: Liturgical Press, 2018. xv+230 pp. $34.95 (paper)." Journal of Religion 100, no. 3 (July 1, 2020): 415–17. http://dx.doi.org/10.1086/708882.

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Marcuzzo, Maria Cristina. "ON THE NOTION OF PERMANENT AND TEMPORARY CAUSES: THE LEGACY OF RICARDO." Journal of the History of Economic Thought 36, no. 4 (November 4, 2014): 421–34. http://dx.doi.org/10.1017/s1053837214000546.

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This paper considers the distinction made by David Ricardo between “permanent” and “temporary” causes, which he sometimes refers to also as “stable” and “accidental” causes (seeThe Works and Correspondence of David Ricardo [hereinafter Works]I: 86, 88, 92; VI: 154), to derive implications useful to distinguish his approach from subsequent developments of the notions of short-period and long-period equilibrium. In particular, I trace the change of focus in the concept of “permanent” forces brought about by Alfred Marshall—from whose insights Alfred Kahn and John Maynard Keynes drew inspiration for their short-period analysis—which paved the way to fundamental changes in the method and theory.It is argued that Ricardo’s distinction maintains an heuristic value, in particular vis-à-vis the distinction between short and long period, which is part of the common language in standard economics.

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