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Journal articles on the topic 'Transformation and transcendence'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Gourgouris, S. "Transformation, Not Transcendence." boundary 2 31, no. 2 (2004): 55–79. http://dx.doi.org/10.1215/01903659-31-2-55.

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2

Suchet, Melanie. "Surrender, Transformation, and Transcendence." Psychoanalytic Dialogues 26, no. 6 (2016): 747–60. http://dx.doi.org/10.1080/10481885.2016.1235945.

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3

Humphrey, Virginia, and Beth Barmack. "Transcendence, transmission and transformation: the transcendent function in infant observation." Journal of Analytical Psychology 55, no. 3 (2010): 321–38. http://dx.doi.org/10.1111/j.1468-5922.2010.01846.x.

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4

Wright, Stephen John. "Beyond Words: A Question for Oliver Davies about Transcendence and Transformation." Journal of Pentecostal Theology 24, no. 2 (2015): 154–63. http://dx.doi.org/10.1163/17455251-02402003.

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This article engages with the work of Oliver Davies to ask about the role of divine transcendence in Davies’ project of ‘Transformation Theology’. While Davies argues that a theology of transcendence paints a picture of a remote God, this article asks whether this is an accurate reading of the tradition of thinking about divine transcendence. The tradition, this article argues, has commonly depicted transcendence as that feature of divinity that enables, rather than hinders, divine agency in the world. As a result, the article asks of Davies whether a conscious positive engagement with the con

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5

Goulding, Christina, and Michael Saren. "Transformation, transcendence, and temporality in theatrical consumption." Journal of Business Research 69, no. 1 (2016): 216–23. http://dx.doi.org/10.1016/j.jbusres.2015.07.034.

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6

Cuffari, Elena. "Habits of Transformation." Hypatia 26, no. 3 (2011): 535–53. http://dx.doi.org/10.1111/j.1527-2001.2011.01186.x.

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This essay argues that according to feminist existential phenomenology, feminist pragmatism, and feminist genealogy, our embodied condition is an important starting place for ethical living due to the inevitable role that habits play in our conduct. In bodies, the phenomenon of habit uniquely holds together the ambiguities of freedom and determinism, transcendence and immanence, and stability and plasticity. Seeing habit formation as a matter of self-growth and social justice gives fresh opportunity for thinking of “assuming ambiguity” as a lifelong endeavor made up of many small projects and

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7

Holm, Neil. "Educating the Net Generation for Transformation and Transcendence." Journal of Christian Education os-54, no. 2 (2011): 5–18. http://dx.doi.org/10.1177/002196571105400202.

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8

Dixit, Atul, and Bibekananda Maji. "Generalized Lambert series and arithmetic nature of odd zeta values." Proceedings of the Royal Society of Edinburgh: Section A Mathematics 150, no. 2 (2019): 741–69. http://dx.doi.org/10.1017/prm.2018.146.

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AbstractIt is pointed out that the generalized Lambert series $\sum\nolimits_{n = 1}^\infty {[(n^{N-2h})/(e^{n^Nx}-1)]} $ studied by Kanemitsu, Tanigawa and Yoshimoto can be found on page 332 of Ramanujan's Lost Notebook in a slightly more general form. We extend an important transformation of this series obtained by Kanemitsu, Tanigawa and Yoshimoto by removing restrictions on the parameters N and h that they impose. From our extension we deduce a beautiful new generalization of Ramanujan's famous formula for odd zeta values which, for N odd and m > 0, gives a relation between ζ(2m + 1) an

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9

Young-Yi, Seo. "The Emergence of Transcendence and Its Transformation - An Analysis of Conceptual Metaphor of Transcendence in Confucianism -." Journal of the New Korean Philosophical Association 93 (July 31, 2018): 161–84. http://dx.doi.org/10.20433/jnkpa.2018.07.93.161.

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10

Pranowo, Yogie. "Transendensi dalam Pemikiran Simone de Beauvoir dan Emmanuel Levinas." MELINTAS 32, no. 1 (2016): 73. http://dx.doi.org/10.26593/mel.v32i1.1926.73-93.

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<p>Simone de Beauvoir and Emmanuel Levinas are two of the leading philosophers who gave rise to the idea of transcendence. While for Beauvoir transcendence is a fully human effort (particularly among women) to come out of the shackles of patriarchal culture, for Levinas transcendence extends to a broader scope, that is, to humanism as well as to the relationships among people. Beauvoir would see transcendence as women’s efforts to break out of the structures of patriarchy through the three strategies it offers, viz., that women must work, engage in intellectual activities, and become per

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11

Moyaert, Paul. "Compassionate Love: Bearing Transcendence." Tattva - Journal of Philosophy 6, no. 1 (2014): 55–72. http://dx.doi.org/10.12726/tjp.11.4.

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The view that charity consists in an expansion of existing interpersonal relations is rather misleading. We need to see it as a radical transformation, of existing relations, even if this suspension is only temporary. In charity we see a person as someone who is no longer capable of reacting appropriately. Someone who is no longer capable of behaving as a „person‟ nevertheless continues to be a person. She does not lose her personal sanctity or dignity even if she has lost a practical grasp on controlling and guiding the course of her life. Today we often tend to reduce charity to a compassion

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12

Hawley, Francis Frederick. "Agon and Ecstasy: Transgression, Transformation, and Transcendence in Competitive Geocaching." Deviant Behavior 31, no. 3 (2010): 225–50. http://dx.doi.org/10.1080/01639620902855024.

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13

Daley, S.J., Brian E. "Divine Transcendence and Human Transformation: Gregory of Nyssa's Anti-Apollinarian Christology." Modern Theology 18, no. 4 (2002): 497–506. http://dx.doi.org/10.1111/1468-0025.00200.

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14

Barker, Patrick M. "The Relevance of James Loder's Grammar of Transformation for Pastoral Care and Counseling." Journal of Pastoral Care 49, no. 2 (1995): 158–66. http://dx.doi.org/10.1177/002234099504900205.

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Elaborates and illustrates James Loder's steps in the logic or grammar of transformation — conflict, interlude for scanning, insight, release and transcendence, and interpretation — and claims them as especially appropriate in facilitating both the psychosocial and existential-spiritual issues often brought to the congregational pastor.

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15

Urban, Elizabeth. "Transcendent function or group dysfunction? Comments on ‘Transcendence, transmission and transformation: the transcendent function in infant observation’ by Virginia Humphrey and Beth Barmack1." Journal of Analytical Psychology 57, no. 2 (2012): 247–53. http://dx.doi.org/10.1111/j.1468-5922.2011.01964.x.

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16

Kilde, Jeanne Halgren. "Protestant Theologies and the Problem of Sacred Space." Actas de Arquitectura Religiosa Contemporánea 5 (July 25, 2018): 2–23. http://dx.doi.org/10.17979/aarc.2017.5.0.5140.

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The phrase sacred space, suggesting a spiritually evocative environment infused with divine or transcendent presence, is currently applied to almost all religious places, including almost all Christian churches and chapels. Yet Protestant leaders from the Reformation onward vigorously opposed such an understanding of God’s relationship to humanly created worship space. For them, God was not immanent in specific spaces or buildings. How is it that Protestants came to embrace the idea of sacred space and apply it to their own churches? This essay explores the concept of sacred space and its rela

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17

Białkowska, Anna. "“Prisoners of the Earth, come out”: Links and Parallels between William Burroughs’s Writing and Gnostic Thought." Anglica Wratislaviensia 56 (November 22, 2018): 23–34. http://dx.doi.org/10.19195/0301-7966.56.2.

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William Burroughs’s works are rarely read in relation to any religious context. I would like to present a correspondence between the vision that emerges from his Nova Trilogy and some of the most popular Gnostic ideas. In the cut-up trilogy, mankind is left alone, trapped in a hostile cosmos ruled by antihuman forces. Through the manipulation of words and images, Demiurge-like agents spread their control over an illusory reality. Like Gnostics, Burroughs envisions the physical world, and also the body, as a prison to the transcendent spirit. To him, one way of escape is through cut-ups. The wr

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18

Bütz, Michael R. "Chaos, an Omen of Transcendence in the Psychotherapeutic Process." Psychological Reports 71, no. 3 (1992): 827–43. http://dx.doi.org/10.2466/pr0.1992.71.3.827.

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Here some of the basic ideas assembled under the recently coined term chaos theory are applied to the process of psychotherapy. Utilizing some ideas from chaos theory, “chaos” is defined in psychological terms as a state of overwhelming anxiety and is interpreted as the first indication of potential psychological growth. The concepts of Analytical Psychology and the modality of sandtray therapy are used to illustrate the type of therapeutic approach this theoretical work proposes in the transcendent cycle. Psychotherapy simply facilitates a transformation, wherein clients are guided through th

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19

Carson, Jordan. "Transcendence in an Age of Tabloids and Terror." Religion and the Arts 23, no. 1-2 (2019): 50–75. http://dx.doi.org/10.1163/15685292-02301003.

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Abstract This essay examines how Don DeLillo employs the apophatic tradition as a means of approaching the transcendent while resisting media absorption and extremist cooptation. Apophatic discourse—discourse that points toward that which is beyond language—honors the dynamic nature of truth, making it well suited to a postmodern, pluralistic era. Yet, apophasis is not just a recognition of the limits of language but a way of approaching the Ultimate that results in personal transformation. DeLillo’s invocation of mystery is often noted but rarely connected to spiritual formation. Yet his work

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20

Satorius, Margarethe. "Das “Ewige Kunstwerk”: Friedrich Nietzsche’s Apollonian-Dionysian Opposition in Richard Strauss’s Daphne." Religion and the Arts 17, no. 3 (2013): 271–88. http://dx.doi.org/10.1163/15685292-12341273.

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Abstract In his 1938 short opera Daphne, composer Richard Strauss presents an eloquent metaphor for both the process of artistic creation and the origin of tragedy itself. He positions his title character at the convergence of two oppositional, yet mutually dependent forces: the Apollonian and the Dionysian, as described by Friedrich Nietzsche in his seminal 1872 work, Die Geburt der Tragödie aus dem Geiste der Musik (The Birth of Tragedy Out of the Spirit of Music). As reason and enlightenment collide with revelry and ecstasy onstage, a momentous physical and emotional transformation occurs;

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21

Earl, James W. "Transformation of Chaos: Immanence and Transcendence in Beowulf and Other Old English Poetry." Ultimate Reality and Meaning 10, no. 3 (1987): 164–85. http://dx.doi.org/10.3138/uram.10.3.164.

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22

Neill, Jane. "Transcendence and Transformation in the Life Patterns of Women Living with Rheumatoid Arthritis." Advances in Nursing Science 24, no. 4 (2002): 27–47. http://dx.doi.org/10.1097/00012272-200206000-00008.

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23

Moore, Alexandria R. "A Feminine Techno-Utopia: Identification/Transformation/Transcendence of Embodiment in Spike Jonze’s Her." Film Matters 9, no. 3 (2018): 57–72. http://dx.doi.org/10.1386/fm.9.3.57_1.

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24

Shulman, Eviatar. "Embodied Transcendence: The Buddha’s Body in the Pāli Nikāyas." Religions 12, no. 3 (2021): 179. http://dx.doi.org/10.3390/rel12030179.

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This article reassesses the role of the body in advanced meditation as it is presented in the early Buddhist Pāli discourses, showing that certain theorizations of liberation held that it contained a marked corporeal element. The article also reflects upon the understanding of the Buddha’s body in this textual corpus, and demonstrates that for important strands of the early tradition, the Buddha’s liberation was thought to manifest in his body, so that liberation impacted his physical presence and the quality of his movement. There are also marked metaphysical dimensions to the Buddha’s body,

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25

Brown, Katherine A. "Confession and Social Space in the Decameron." Quaderni d'italianistica 38, no. 2 (2019): 41–63. http://dx.doi.org/10.33137/q.i..v38i2.32231.

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This essay argues that confession in the Decameron is a liminal activity, which affords characters and readers a milieu removed from the space of society in which transformation and ultimately a temporary moment of transcendence of the secular world (almost a return to paradise) are achieved. In the tales of the Decameron in which confession is central to the narrative (novelle I.1, III.3, and VII.5), the liminal is a locus of trickery. Boccaccio subverts the notion of spiritual transcendence traditionally associated with the sacrament of confession and playfully substitutes the profane and th

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26

HOLMES, CHRISTOPHER. "Ignorance, denial, internalisation, and transcendence: a post-structural perspective on Polanyi's double movement." Review of International Studies 39, no. 2 (2012): 273–90. http://dx.doi.org/10.1017/s0260210512000320.

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AbstractIn this article, I suggest what an engagement between post-structuralism and the work of Karl Polanyi might look like. I do this by presenting a reading of Polanyi's concept of ‘double movement’ as a form of problematisation through binary opposition. I suggest that the central opposition that the double movement depicts – between economy and society as reflected in processes of marketisation and social protection – presents itself in such a way that the problems emanating from the opposition can only be solved through its transcendence. On one hand, the terms of transcendence are limi

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27

Morin, Yvan. "La Renaissance philosophique: entre immanence et transcendance." Renaissance and Reformation 36, no. 1 (2000): 57–87. http://dx.doi.org/10.33137/rr.v36i1.8589.

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The philosophical Renaissance began with the Council of Florence in the debate between Ficino and Pico. An examination of the debate reveals that Renaissance as suspended between immanence and transcendence. Also revealed is a transformation of the idea of time, as a function of the emergence of a productive imagination, and a new way of thinking about the properly historical periodization of the philosophical Renaissance.

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28

Barrett, Nick. "Misty Transcendence and the Irony of (Dis)belief." Journal of Reformed Theology 13, no. 2 (2019): 135–48. http://dx.doi.org/10.1163/15697312-01302017.

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AbstractIn the late 1970s and ’80s, a new generation of Chinese poets emerged with a powerful critique of the state’s aggressive political reforms. After the 1976 Tiananmen Square incident, the Bejing poet Zaho Zhenkai (known as Bei Dao) wrote a startling poem titled “The Answer” about his refusal to believe in the unquestioned ultimacy of China’s worldview. Bei Dao’s unique style of poetry helped readers make new associations that were otherwise inaccessible to them. This article examines Bei Dao’s use of metaphor in “The Answer” through the lens of the aesthetic philosopher Lambert Zuidervaa

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29

Rodriguez-Morales, Lymarie. "A hero’s journey: becoming and transcendence in addiction recovery." Journal of Psychological Therapies 4, no. 2 (2019): 155–66. http://dx.doi.org/10.33212/jpt.v4n2.2019.155.

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This article presents findings from a study that explored young adult men’s lived experience of addiction recovery whilst participating in Alcoholics Anonymous and Twelve Step fellowships in the UK. It argues that changes in self-narrative and temporality might be critical features of the experience of addiction recovery in young adults, facilitating the process of individuation. Examples from the participants’ accounts are provided to illustrate the changes in their sense of identity in light of their recovery trajectories. Participant recovery, as in the mythical hero’s journey, shows itself

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30

Wang, Zhu. "Die Zwei Welten des Zauberbergs: Castorps Transzendenz als „inward transcendence“." arcadia 56, no. 1 (2021): 65–81. http://dx.doi.org/10.1515/arcadia-2021-9016.

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Abstract Thomas Mann’s Novel, The Magic Mountain, is characterized by the opposition of two distinct worlds. A comparative study of various novels that share the ‘two worlds’ motif demonstrates to us that the existence of the two worlds plays an essential role in the Bildungsroman. The experience with the new possibilities of life at the sanatorium has given Hans Castorp, the hero of The Magic Mountain, the access to the ideal world. Towards the end of the novel, Castorp has denied the material understanding of death, love and disease that constitutes the world of reality and has thus attained

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31

Pope, Alan. "Personal Transformation in Midlife Orphanhood: An Empirical Phenomenological Study." OMEGA - Journal of Death and Dying 51, no. 2 (2005): 107–23. http://dx.doi.org/10.2190/f7d7-5djr-bevl-17tp.

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The present study explores the ways in which being orphaned at midlife leads to personal transformation. Empirical phenomenological methods were applied to in-depth interviews with four participants. Analysis of the explicit and implicit lived meanings of this experience yielded 74 themes organized into a general structural narrative. This narrative ranged from early experiences of providing care to the dying parent to an eventual reorganization of self. In crossing the generational line and assuming the role of elder, study participants developed an increased sense of purpose and meaning, tra

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32

Jiang, Limei. "The Big and the Great: A Reconstruction of Zhuangzi’s Philosophy on Transcendence." Religions 10, no. 1 (2019): 30. http://dx.doi.org/10.3390/rel10010030.

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This essay attempts to demonstrate the logic of Zhuangzi in his different attitudes toward “debate on big and small” by bringing into discussion the two versions of translation in the English languages, which provide a new approach to analyze the difference in the controversial commentaries on Zhuangzi. This essay points out that the ideal of “free and easy wandering” is a type of positive pleasure. By means of rational thinking and imagination, one’s searching for the external values is turned into the internal pursuit for wisdom in the transformation of things. Zhuangzi’s theory of transcend

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33

Kilrea, Kelly, and Stéphanie Larrue. "Virginia Satir’s Transformational Systemic Therapy: A Transpersonal Approach to Family Therapy." Integral Transpersonal Journal 14, no. 14 (2020): 64–88. http://dx.doi.org/10.32031/itibte_itj_14-kk-ls4.

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The work of Virginia Satir, a pioneer family therapist, is examined as a transpersonal approach to family therapy. Ways in which transpersonal perspectives may be applied in family therapy are explored in Satir’s notions of grounding and centering, the evolving and transcending concept of congruence using the Self/I AM concept in the Satir iceberg model, as well as the Satir conceptualization of the therapist’s use of self. Aspects of transpersonal psychotherapy relevant to the practice of family therapy are examined, including the creation of a transpersonal space of trust in order to strengt

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34

Haskell. "Metaphor, Transformation, and Transcendence: Toward an Understanding of Kabbalistic Imagery in Sefer hazohar." Prooftexts 28, no. 3 (2008): 335. http://dx.doi.org/10.2979/pft.2008.28.3.335.

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35

ALMEIDA, CLEUSIMAR CARDOSO ALVES, and VIRGÍNIA DONIZETE CARVALHO. "HUMAN VALUES AND SOCIAL ASSISTANCE: A STUDY OF MUNICIPAL COUNCIL REPRESENTATIVES." RAM. Revista de Administração Mackenzie 18, no. 2 (2017): 130–53. http://dx.doi.org/10.1590/1678-69712016/administracao.v18n2p130-153.

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ABSTRACT Purpose: Analyze the motivational types of human values prioritized by representatives of Municipal Social Assistance Councils in the municipalities of State of Minas Gerais, in an attempt to establish the axiological profiles of study participants. Originality/gap/relevance/implications: The study is based on Schwartz's (1992) theory of human values, applying its contributions to understand a reality yet unexplored in research of values, namely the Social Assistance Councils in Brazil, notwithstanding the recent transformations aimed at changing their conception as public policy. Key

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36

Hammondi, Joyce. "Drag Queen as Angel: Transformation and Transcendence in To Wong Foo, Thanks for Everything, Julie Newmar." Journal of Popular Film and Television 24, no. 3 (1996): 106–14. http://dx.doi.org/10.1080/01956051.1996.9943720.

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37

Grøn, Arne. "Religionsfilosofi efter metafysik?" Dansk Teologisk Tidsskrift 72, no. 2 (2009): 122–39. http://dx.doi.org/10.7146/dtt.v72i2.106459.

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In his book Transformationen Gottes Vagn Andersen pursues a double strategy. First, he interprets Jürgen Habermas’ post-metaphysical theory of communicative action as a last, secularized transformation of the idea of the absolute. More specifically, he argues that Habermas’ theory combines two ways of reformulating this idea, a Hegelian and a Kierkegaardian one. This leaves us with a tension between a notion of history as a whole and a notion of human finitude. Second, Vagn Andersen addresses the question: given our modern condition as reflected in Habermas’ theory, how is philosophy of religi

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38

CORNET, Ineke. "Metaphors of Transcendence and Transformation in theArnhem Mystical Sermons(Royal Library, The Hague, ms. 133 H 13)." Ons Geestelijk Erf 79, no. 4 (2008): 369–96. http://dx.doi.org/10.2143/oge.79.4.2033314.

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39

Blée, Fabrice. "Transcendance et transformation de soi dans la doctrine du pur amour selon madame Guyon." Studies in Religion/Sciences Religieuses 49, no. 4 (2020): 546–63. http://dx.doi.org/10.1177/0008429820901339.

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La méditation de la pleine conscience, aujourd’hui très populaire, est souvent réduite à une perspective immanentiste postulant que la nature humaine possède en elle-même les ressources de son propre changement. Du point de vue spirituel, cela n’est pas sans dangers pouvant conduire à un vide méditatif artificiel. L’accès à une vie en plénitude ne va pas sans un rapport étroit à l’altérité, au Tout-Autre, réalité transcendante au coeur de la vie de prière. D’où la pertinence d’un dialogue entre théologie et sciences de la santé au sujet des pratiques contemplatives pour un discernement entre o

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40

Pope, Alan. ""Is There a Difference?"." Janus Head 10, no. 1 (2007): 247–59. http://dx.doi.org/10.5840/jh200710116.

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This article explores the different ways in which suffering is represented iconographically in Christianity and in Buddhism. The disparate images of Christ nailed to a cross and Buddha sitting serenely under a tree surest diametrically opposed attitudes toward the role of suffering in religion. In line with the suggestion posed by a Tibetan lama to the author, this article seeks to demonstrate that these various approaches to suffering—seeking redemption through suffering versus transcendence of suffering—are at a deeper level not in actuality different. This rapprochement is achieved through

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41

Buzhor, Yevgeniya S., Vadim I. Buzhor, and Larisa V. Milyaeva. "“Theurgic creativity” in philosophical conceptions of F. Nietzsche, Vl. Solovyov, and N. Berdyaev." SHS Web of Conferences 103 (2021): 01011. http://dx.doi.org/10.1051/shsconf/202110301011.

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The article presents a comparative analysis of theurgic activity in the works of three thinkers from the point of the generic understanding of theurgy as a “complete transformation of reality”. Despite the literal meaning of the term “theurgy”, according to all three thinkers, the indicated transforming influence is carried out by man and not by God. Although F. Nietzsche himself does not utilize the concept of theurgy, his theory of the Übermensch does fit into the framework of radical theurgic creativity since it presupposes a complete transformation of man carried out by himself, a change i

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42

duPlessis, Nicole. "Transcendence, Transformation, and the Cultural Economy of Literacy in E. M. Forster's “The Celestial Omnibus” and “Other Kingdom”." Lit: Literature Interpretation Theory 21, no. 2 (2010): 81–100. http://dx.doi.org/10.1080/10436921003773827.

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43

Zhang, Hu Biao, and Yu Rong Zhang. "Sociological Analysis of Environmental Awareness and Environmental Action Disjointed - The Plight and Transcendence of China's Environmental Civil Society." Advanced Materials Research 1010-1012 (August 2014): 2002–6. http://dx.doi.org/10.4028/www.scientific.net/amr.1010-1012.2002.

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During the transition period China, the relationship between the environment and the public are adjusting. In this paper, based on the study of the environmental protection of the people's livelihood index from 2005 to 2008 found that the disconnection between the general public's environmental consciousness and environmental action is very serious. And we analyze the reason of this disconnection from the perspective of stage of economic development, the channel of interest expression and values and social structure. The transformation of environmental awareness will be a long process constant

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44

Neuhofer, Barbara, Krzysztof Celuch, and Thuy Linh To. "Experience design and the dimensions of transformative festival experiences." International Journal of Contemporary Hospitality Management 32, no. 9 (2020): 2881–901. http://dx.doi.org/10.1108/ijchm-01-2020-0008.

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Purpose In the emerging transformation economy, there is a shift from staging memorable experiences for many to eliciting life-transformative events for one. This study aims to understand how transformative experiences can be guided and what prerequisites are needed to elicit human transformation when designing experiences. This study borrows positive psychology as a theoretical lens to explore festivals as a prime context for liminal transformative experiences in the hospitality context. Design/methodology/approach A constructivist qualitative research design was used through 31 in-depth inte

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45

Corporaal, Marguérite. ""Will you to my discourse vouchsafe an eare?" : women dramatists' negotiation of gender and genre on the public stage around 1700." Journal of English Studies 4 (May 29, 2004): 37. http://dx.doi.org/10.18172/jes.86.

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Despite the growing influence of women in the theatrical world during the late seventeenth- and early eighteenth-century, women dramatists working for the public stage were accused of lascivious behaviour, as a result of the public setting of the playhouse in which their self-expression could be heard. In their tragedies The Royal Mischief (1696), The Fatal Friendship (1698) and Antiochus the Great; or, The Final Relapse (1701) the female dramatists Mary Delarivier Manley, Catherine Trotter and Jane Wiseman negotiated female utterance in several ways. Moreover, these women dramatists' legitimi

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Hunter, Sally V. "Beyond Surviving." Journal of Family Issues 30, no. 3 (2008): 391–412. http://dx.doi.org/10.1177/0192513x08321493.

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The aim of this research project was to explore how men and women constructed a sense of self through narrative following an early sexual experience with an adult. Using narrative inquiry methodology, 22 in-depth interviews were conducted in New South Wales, Australia, with 13 women and 9 men ages between 25 and 70. All participants had an early sexual experience at the age of 15 or younger with someone 18 or older. Narrative analysis was used to examine the co-constructed stories that emerged. Participants told four evolving narratives about their experiences: narratives of silence, of ongoin

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Ironson, Gail, and Heidemarie Kremer. "Spiritual Transformation, Psychological Well-Being, Health, and Survival in People with HIV." International Journal of Psychiatry in Medicine 39, no. 3 (2009): 263–81. http://dx.doi.org/10.2190/pm.39.3.d.

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Objectives: Although Spiritual Transformation (ST) occurs in a sizable proportion of people with HIV (about 39%), there is little research on the potential benefits of ST with respect to psychological well-being, health, and survival in this population. Our study attempts to fill this gap. Method: Using a mixed method approach, we related interviews of 147 people with HIV (identifying the presence/absence of ST) to questionnaires measuring demographics, medical history, treatment adherence, physical symptoms, and psychological well-being (i.e., stress, coping, life attitude, and spirituality),

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GRAVE, FLOYD. "RECUPERATION, TRANSFORMATION AND THE TRANSCENDENCE OF MAJOR OVER MINOR IN THE FINALE OF HAYDN’S STRING QUARTET OP. 76 NO. 1." Eighteenth Century Music 5, no. 1 (2008): 27–50. http://dx.doi.org/10.1017/s147857060800119x.

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ABSTRACTWhen the French critic Bernard Germain Lacépède identified minor harmony with inner pain, restlessness and torment (La poétique de la musique, 1785), he was recognizing what had evolved as a lopsided dichotomy within the tonal system: rather than viewing major and minor as equivalent, mutually defining opposites, later eighteenth-century musicians often viewed the latter as a site of disturbing associations and thus potentially problematic as the foundation for large-scale instrumental compositions. Against this backdrop, it is notable that Haydn ended most of his later minor-key works

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Harris, Ruth. "Vivekananda, Sarah Farmer, and global spiritual transformations in thefin de siècle." Journal of Global History 14, no. 2 (2019): 179–98. http://dx.doi.org/10.1017/s1740022819000020.

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AbstractAs Swami Vivekananda travelled West at the end of the nineteenth century to propagate what has become known as ‘Hindu Universalism’, the American Sarah Farmer travelled to Palestine to embrace the new Baha’i faith. This article will ask why both wished to create ‘universal’ religions, and why they found inspiration at Green Acre, Maine in 1894 in the wake of the Chicago World Parliament of Religions in 1893. Visitors to Green Acre discussed ‘divine femininity’, engaged with men such as Vivekananda and Abdu’l-Baha, and began to criticize colonial hierarchies in the search for spiritual

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GRAVE, FLOYD. "RECUPERATION, TRANSFORMATION AND THE TRANSCENDENCE OF MAJOR OVER MINOR IN THE FINALE OF HAYDN’S STRING QUARTET OP. 76 NO. 1 – CORRIGENDUM." Eighteenth Century Music 5, no. 2 (2008): 269. http://dx.doi.org/10.1017/s1478570608001620.

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