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Artículos de revistas sobre el tema "Jacob Boehme"

Autor: Grafiati

Publicado: 11 de marzo de 2023

Última modificación: 25 de julio de 2025

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1

PETERSON, DANIEL J. "Jacob Boehme and Paul Tillich: a reassessment of the mystical philosopher and systematic theologian." Religious Studies 42, no. 2 (2006): 225–34. http://dx.doi.org/10.1017/s0034412505008152.

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Jacob Boehme, the seventeenth-century mystical philosopher, had a significant influence upon Paul Tillich. In this article I offer a reassessment of the relationship between these two thinkers by arguing for an orthodox interpretation of Boehme's doctrine of God that links him more closely with Tillich than recent commentators have suggested. Specifically, I show how Boehme and Tillich stand united against the heterodox Hegel in their presentation of a dynamic process of divinity's self-differentiation and reconciliation that completes itself apart from history rather than within history. This

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2

Dourley, John P. "Jacob Boehme and Paul Tillich on Trinity and God: Similarities and Differences." Religious Studies 31, no. 4 (1995): 429–45. http://dx.doi.org/10.1017/s0034412500023854.

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Paul Tillich borrows central motifs in his trinitarian theology from Jacob Boehme, the seventeenth-century German mystic. Tillich draws a picture of divine life as embroiled in a conflict of opposites between the abyss and the light of the Logos. Boehme also depicted divine life as engaged in inner turmoil. But, unlike Tillich, Boehme's experience and imagery suggest that the eternal divine self-contradiction could only be solved in human consciousness and history. The paper suggests that trinitarian thinkers such as Tillich cannot give to creation and its processes the same seriousness as doe

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3

Martin, Lucinda. "Aurora, written by Jacob Boehme." Aries 16, no. 2 (2016): 241–45. http://dx.doi.org/10.1163/15700593-01602002.

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4

Karabykov, A. V. "Language, Being, History in Jacob Boehme’s Theosophy." Russian Journal of Philosophical Sciences, no. 11 (December 24, 2018): 126–42. http://dx.doi.org/10.30727/0235-1188-2018-11-126-142.

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The aim of the research is to elucidate the key notions of the German mystic thinker Jacob Boehme’s linguistic-philosophical theory: language of Nature (Natursprache), Adamic language and sensual language in regard to each other and to post-Babel historical languages of humankind. This theory is considered in a dual context of the Late Renaissance “Adamicist” studies and of Boehme’s theosophical project as a whole. Since a considerable part of his work had a form of an extensive commentary on Genesis, Boehme’s interpretations of the biblical stories are devoted to linguistic topics. Explaining

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5

Weeks, Charles Andrew. "Jacob Boehme and the Thirty Years' War." Central European History 24, no. 2-3 (1991): 213–21. http://dx.doi.org/10.1017/s0008938900019014.

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The Thirty Years' War, which lasted from 1618 to 1648, was occasioned, if not caused, by complex disputes over religion. Fought mainly in Germany, it was a European war, involving powers from Spain to Poland. The three decades of merciless warfare in the heart of Europe undermined the old awareness of a universal Christendom, shattered the authority of the Holy Roman Empire, and contributed to the consolidation of the territorial entity or nation state. The war ended with Germany weakened and divided, and with the once proud Kingdom of Bohemia bereft of its former national and confessionla ide

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6

De Lima Júnior, Carlos Bezerra, and Renan Pires Maia. "INTERIORIDADE E EXTERIORIDADE EM MESTRE ECKHART E JACOB BOEHME." Problemata 7, no. 1 (2016): 136. http://dx.doi.org/10.7443/problemata.v7i1.27695.

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<p class="Texto">O presente estudo aborda os conceitos de interioridade e exterioridade ou homem interior e exterior em Mestre Eckhart e Jacob Boehme na intenção de explicitá-los como chaves de compreensão do pensamento de ambos os autores e de aproximação dos mesmos, bem como apontar os dois autores como precursores da tradição filosófica alemã moderna, sobretudo do idealismo alemão. Nota-se que dentro do cristianismo os dois conceitos já aparecem desde a Bíblia, e também no neoplatonismo: tradição recebida por Mestre Eckhart, que influenciou o pensamento de Jacob Boehme. Tais conceitos

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7

Mansikka, Tomas. "Did the Pietists become esotericists when they read the works of Jacob Boehme?" Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 112–23. http://dx.doi.org/10.30674/scripta.67331.

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As is commonly known, Jacob Boehme (1575–1624) is, and has been ever since his emergence, difficult to place in the history of thought. He has, for instance, been characterized as ‘the most religious of philosophers’. As such Boehme could be seen to be on a borderline somewhere between philosophy and theology. From a reverse point of view, however, he could also be termed the most speculative of the religiously minded, as a deeply religious thinker or mystic. His influence is also shown in both fields; not only was he to play an important role within German philosophy during the Romantic era,

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8

Northcott, Michael. "Book Review: New Editions of Boehme and Burke: Jacob Boehme, The Signature of All Things." Expository Times 127, no. 2 (2015): 88–89. http://dx.doi.org/10.1177/0014524615601589a.

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9

Menneteau, Patrick. "Mysticism without Bounds: Jacob Boehme, William Blake and Jung's Psychology." Tattva - Journal of Philosophy 3, no. 1 (2011): 91–112. http://dx.doi.org/10.12726/tjp.5.7.

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10

Birkel, Michael. "Quakers Reading Mystics." Brill Research Perspectives in Quaker Studies 1, no. 2 (2018): 1–116. http://dx.doi.org/10.1163/2542498x-12340006.

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AbstractOver the centuries, Quakers have read non-Quakers regarded as mystics. This study explores the reception of mystical texts among the Religious Society of Friends, looking particularly at Robert Barclay and John Cassian, Sarah Lynes Grubb and Jeanne Guyon, Caroline Stephen and Johannes Tauler, Rufus Jones and Jacob Boehme, and Teresina Havens and Buddhist texts selected by her. Points of connection include the nature of apophatic prayer, suffering and annihilation of self, mysticisms of knowing and of loving, liberal Protestant attitudes toward theosophical systems, and interfaith encou

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11

Rowell, Geoffrey. "An Introduction to Jacob Boehme: Four Centuries of Thought and Reception." International journal for the Study of the Christian Church 14, no. 1 (2014): 80–82. http://dx.doi.org/10.1080/1474225x.2014.883562.

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12

Mazzocco, Mariel. "« Le ciel est partout » : l’espace spirituel dans la pensée de Jacob Boehme." Revue de l'histoire des religions, no. 233 (March 1, 2016): 5–19. http://dx.doi.org/10.4000/rhr.8481.

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13

Tamburello, Dennis E. "The Mysticism of Innerworldly Fulfillment: A Study of Jacob Boehme. David Walsh." Journal of Religion 65, no. 3 (1985): 451. http://dx.doi.org/10.1086/487295.

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14

Vanderheide, John. "On the Germanic Element in Cormac McCarthy's Blood Meridian." Cormac McCarthy Journal 20, no. 1 (2022): 2–22. http://dx.doi.org/10.5325/cormmccaj.20.1.0002.

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ABSTRACT Cormac McCarthy's Blood Meridian is prefaced by an epigraph fromseventeenth-century German philosopher and theologian Jacob Boehme and the last chapter heading of the novel is a quotation in German that references as many as three other famous figures in German literature, including twentieth-century writer Thomas Mann. This article investigates the significance of this framing of the novel by Germanic writing. With close readings of Mann and Boehme in particular, I argue that what McCarthy takes from these writers is a dualistic or double-voiced aesthetic that allows him to present t

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15

Voss, Karen-Claire, and Antoine Faivre. "Western Esotericism and the Science of Religions." Numen 42, no. 1 (1995): 48–77. http://dx.doi.org/10.1163/1568527952598756.

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AbstractThe term “esotericism” refers here to the modern esoteric currents in the West (15th to 20th centuries), i.e. to a diverse group of works, authors, trends, which possess an “air de famille” and which must be studied as a part of the history of religions because of the specific form it has acquired in the West from the Renaissance on. This field is comprised of currents like: alchemy (its philosophical and/or “spiritual” aspects); the philosophia occulta; Christian Kabbalah; Paracelsianism and the Naturphilosophie in its wake; theosophy (Jacob Boehme and his followers, up to and includi

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16

Harms, Dan. "Spiritual Alchemy: From Jacob Boehme to Mary Anne Atwood by Mike A. Zuber (review)." Magic, Ritual, and Witchcraft 19, no. 1 (2024): 116–18. http://dx.doi.org/10.1353/mrw.2024.a944372.

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17

Janacek, Bruce. "Mike A. Zuber. Spiritual Alchemy: From Jacob Boehme to Mary Anne Atwood." American Historical Review 129, no. 3 (2024): 1366–67. http://dx.doi.org/10.1093/ahr/rhae112.

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18

Dourley, John. "Jung, a mystical aesthetic, and abstract art." International Journal of Jungian Studies 7, no. 1 (2015): 4–18. http://dx.doi.org/10.1080/19409052.2014.924687.

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On the question of aesthetics, Jung makes a clear distinction between aestheticism and aesthetics. He dismissed the former as lacking substance and moral commitment, but allows that his psychology can never usurp but can contribute to a depth aesthetic. On close examination, this aesthetic rests on the manifestation of the archetypal in all forms of creativity. As such, it is closely related to the spiritual and religious. Modern expressionist and abstract art was consciously influenced by the apophatic mystical tradition to which Jung himself was drawn. Kandinsky and Arp are significant repre

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19

Yonover, Jason. "An Introduction to Jacob Boehme: Four Centuries of Thought and Reception eds. by Ariel Hessayon & Sarah Apetrei." MLN 129, no. 3 (2014): 726–29. http://dx.doi.org/10.1353/mln.2014.0052.

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20

Pitkänen, Olli Petteri. "Schelling, esotericism and the meaning of life." Human Affairs 29, no. 4 (2019): 497–504. http://dx.doi.org/10.1515/humaff-2019-0045.

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Abstract F.W.J. Schelling argues in his middle period work Philosophical Inquiries into the Nature of Human Freedom that will should be understood as the most fundamental constitutive element of reality. Though it is often downplayed in recent scholarship, Schelling derived his most central ideas for this work more or less directly from the theosophy of Jacob Boehme. I will argue that far from peripheral and antiquated curiosity, Schelling´s esoteric influences constitute the very foundation of his middle period thought. Schelling´s affinity to esotericism enabled him to develop a form of pant

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21

Fokin, Ivan L. "An Impact of Radical Pietism of the late 17th – Early 18th Centuries on the Spread of a New Philosophy of Jacob Boehme in Europe and Russia." Study of Religion, no. 4 (2016): 82–88. http://dx.doi.org/10.22250/2072-8662.2016.4.82-88.

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22

Labarrière, Pierre-Jean. "Jacob Boehme , Quarante questions , sur l’origine, l’essence, l’être, la nature et la propriété de l’âme, et sur ce qu’elle est, d’éternité en éternité. Trad. de Louis-Claude de Saint-Martin. Arma Artis, 2008, 350 pages, 40 €." Études Tome 409, no. 9 (2008): XXIV. http://dx.doi.org/10.3917/etu.093.0263x.

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23

Zieger, Andreas, and Friedrich Häußermann. "Rezension von: Häussermann, Friedrich, Theologia Emblematica." Württembergisch Franken 62 (March 22, 2024): 236. http://dx.doi.org/10.53458/wfr.v62i.11056.

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Friedrich Häusermann: Theologia Emblematica. Kabbalistische und alchemistische Symbolik bei Fr. Chr. Oetinger und deren Analogien bei Jakob Boehme. (Blätter für württembergische Kirchengeschichte. 68/69. Jg.) Sonderdruck o.J.

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24

Buhle, Paul. "Jakob Boehme: A gate into the green world." Capitalism Nature Socialism 7, no. 1 (1996): 99–103. http://dx.doi.org/10.1080/10455759609358666.

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25

Karabykov, A. "Jacob Boehme’s etymology: eschatological and epistemic aspects." Voprosy kul'turologii (Issues of Cultural Studies), no. 1 (January 1, 2020): 24–29. http://dx.doi.org/10.33920/nik-01-2001-04.

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The aim of the study is to analyze an etymological practice of the great German mystic thinker and to determine its place in his esoteric doctrine. The essence and cause of utter idiosyncrasy of that practice along with its yet not examined typical aspect are considered. It is argued the latter linked Boehme’s linguo-philosophic speculations with relevant construct of positively oriented ‘secular’ scholars whose best part laid the foundation for the comparativism.

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26

Versluis, A. "Review: Gnostic Apocalypse: Jacob Boehme's Haunted Narrative." Journal of the American Academy of Religion 71, no. 3 (2003): 712–14. http://dx.doi.org/10.1093/jaarel/71.3.712-a.

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27

Weeks, Andrew. "Gnostic Apocalypse: Jacob Boehme's Haunted Narrative (review)." Spiritus: A Journal of Christian Spirituality 3, no. 1 (2003): 134–36. http://dx.doi.org/10.1353/scs.2003.0024.

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28

Lindberg, Carter, and David Walsh. "The Mysticism of Innerworldly Fulfillment: A Study of Jacob Boehe." American Historical Review 90, no. 2 (1985): 439. http://dx.doi.org/10.2307/1852743.

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29

Pietsch, Roland. "A wild tree toward the north: Jacob Boehme's Theosophical vision of Islam." Kom : casopis za religijske nauke 5, no. 1 (2016): 1–20. http://dx.doi.org/10.5937/kom1601001p.

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30

Principe, Lawrence M., and Andrew Weeks. "Jacob Boehme's Divine Substance Salitter: its Nature, Origin, and Relationship to Seventeenth Century Scientific Theories." British Journal for the History of Science 22, no. 1 (1989): 53–61. http://dx.doi.org/10.1017/s000708740002553x.

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The Century between the death of Copernicus (1543) and the birth of Newton (1642) witnessed a major reshaping of traditional ways of viewing the universe. The Ptolemaic system was challenged by Copernican heliocentrism, the Aristotelian world was assailed by Galilean physics and revived atomism, and theology was troubled by the progressive distancing of God from the daily operation of His creation. Besides earning this era the title of ‘the Scientific Revolution’, the intellectual ferment of these times offered many world systems as successors to the throne of crumbling Aristotelianism.

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31

Doerr-Zegers, O. "Temporality and spatiality of anxious experience." European Psychiatry 33, S1 (2016): S40. http://dx.doi.org/10.1016/j.eurpsy.2016.01.886.

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Since the first descriptions of anxiety, it has been related with temporality and in particular with the dimension of future. Thus, we already find anxiety defined as a general feeling of threatening (from the future) in the German mystic Jakob Boehme (1575–1634). He also used the image of “the wheel of anxiety”, with which he refers to its probable origin in a conflict between two forces which tend to separate themselves and are not able to do it, as a result from this centrifugal rotation movement of a wheel. This image also has a temporal character. In Kierkegaard, we read that “anxiety is

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32

Cojocaru, Alina. "Beyond the Doors of Perception: Visionary Mindscapes in William Blake’s Songs of Innocence and of Experience." DIALOGO 11, no. 2 (2025): 113–24. https://doi.org/10.51917/dialogo.2025.11.2.8.

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This paper explores William Blake’s Songs of Innocence and of Experience as a poetic cartography of visionary mindscapes, where perception is not merely a sensory but a divine act. Tracing key influences from Jacob Boehme’s mystical theology and drawing connections to the phenomenological aesthetics of Maurice Merleau-Ponty, the theological and philosophical underpinnings of William Blake’s vision on perception will be examined. Central to William Blake’s poetic vision is the belief that human perception is capable of accessing divine realities through imagination. This ontological understandi

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33

Pietsch, Roland. "The Divine Wisdom – The Blossom of Light from the Heart of God. A survey on the essentials of Jacob Boehme’s Sophiology." Sententiae 38, no. 2 (2019): 58–85. http://dx.doi.org/10.22240/sent38.02.058.

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34

Chaplin, Geoff. "Cyril. O’Regan, Gnostic Apocalypse: Jacob Boehme’s Haunted Narrative. Albany: State University of New York Press, 2002. x+300 pp. $62.00 (cloth); $20.95 (paper)." Journal of Religion 85, no. 1 (2005): 115–17. http://dx.doi.org/10.1086/428516.

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35

Bodea, Raul-Ovidiu. "Nikolai Berdyaev’s Dialectics of Freedom: In Search for Spiritual Freedom." Open Theology 5, no. 1 (2019): 299–308. http://dx.doi.org/10.1515/opth-2019-0023.

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Abstract In Berdyaev’s notion of freedom the borders between theology and philosophy seem to fall down. The same existential concern for spiritual freedom is at the heart of both theology and philosophy. From the point of view of existential philosophy as Berdyaev understands it, only a theologically informed account of freedom, could do justice to the concept of freedom. But a freedom determined by God is not what Berdyaev had in mind as representing authentic freedom. It was necessary for him to reinterpret Jakob Boehme’s concept of Ungrund to arrive at a notion of uncreated freedom that bot

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36

FELDES, JOACHIM. "A SAMOVAR FOR PHENOMENOLOGY LETTERS FROM ALEXANDRE KOYRÉ TO HEDWIG CONRAD-MARTIUS IN THE PERIOD TILL 1933." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 2 (2021): 553–76. http://dx.doi.org/10.21638/2226-5260-2021-10-2-553-576.

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Alexandre Koyré from Taganrog in Southern Russia, later teaching in France and the US, and Hedwig Conrad-Martius from Rostock in Northern Germany, eventually teaching in Munich, got to know each other as students of Edmund Husserl’s at Göttingen. Members of the Philosophische Gesellschaft Göttingen, they then also belonged to the Bergzabern Circle which came into existence during World War I and has been named this way as the group usually met in Conrad-Martius’ and her husband Theodor Conrad’s house in Bergzabern, a small town in Southern Palatinate, close to Germany’s border with France. Com

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Faivre, Antoine. "“Éloquence magique”, ou descriptions des mondes de l'au-delà explorés par le magnétisme animal: Au carrefour de la Naturphilosophie romantique et de la théosophie chrétienne (première moitié du XIXème siècle) “Magic Eloquence”, or Descriptions of the Worlds of the Beyond Explored by Animal Magnetism: At the Crossroad of Romantic Naturphilosophie and Christian Theosophy (first half of the 19th century)." Aries 8, no. 2 (2008): 191–228. http://dx.doi.org/10.1163/156798908x327339.

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AbstractThe article opens with a distinction between three kinds of “clairvoyance” phenomena. 1) A faculty of seeing/hearing things which are normally outside the reach of the clairvoyant's five senses (like being able to read sentences from a book although it is closed), but which do not extend beyond the domain of our common reality. 2) A “higher” faculty, which consists in seeing/hearing entities like spirits of the dead, angels, demons, etc., and occasionally in having a personal contact with them. 3) A “highest” faculty, of a noetic (“gnostic”) character, which extends beyond the first tw

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Asimomitis, Georgios, Jake Sauter, Darin Moore, et al. "Abstract 4998: Deriving patient similarity networks in myeloid neoplasms using multi-modal representation learning." Cancer Research 85, no. 8_Supplement_1 (2025): 4998. https://doi.org/10.1158/1538-7445.am2025-4998.

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Abstract Myeloid neoplasms (MNs), such as Myelodysplastic Syndromes (MDS) and Acute Myeloid Leukemia (AML), are clinically overlapping hematologic malignancies. Their assessment includes the evaluation of bone marrow (BM) morphology, immunophenotyping by flow cytometry, cytogenetics, and gene mutation profiling. Established diagnostic criteria between the MN subtypes are primarily guided by empirical unimodal thresholds (i.e. 20% blasts differentiating MDS from AML) that may not always reflect the underlying disease biology. This study integrates different data modalities and produces patient-

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"Peter Sterry and Jacob Boehme." Notes and Queries, March 1986. http://dx.doi.org/10.1093/notesj/33.1.33-a.

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40

Martínez Albarracín, Francisco. "IBN ARABI Y JACOB BOEHME: CONFLUENCIAS Y VIGENCIA DE LA SOPHIA." El Azufre Rojo, no. 11 (October 16, 2023). http://dx.doi.org/10.6018/azufre.589181.

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Resumen: Una vez que he comprobado, en base a los textos, la enorme coincidencia existente en la obra de estos dos grandes teósofos, intento en este artículo dos cosas: primera, mostrar algo de este parecido a la vez que cito numerosos pasajes de Los engarces de las sabidurías de Ibn Arabi; segunda, comoquiera que el tema de la Sophia me parece central también en el maestro murciano, seguir la pista de la influencia moderna y contemporánea de esta doctrina, iniciada en Occidente por Jacob Boehme, poniendo como principal ejemplo a los sofiólogos rusos. Abstract: “Ibn Arabi and Jacob Boehme: Con

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Bütikofer, Kaspar. "Eine nonkonformistische Bibliothek des 17. Jahrhunderts: Klandestine Literatur am Vorabend des Pietismus." Zwingliana, November 23, 2020, 335–85. http://dx.doi.org/10.69871/48dbc365.

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In the Central Library of Zurich, we find several handwritten volumes dating from the middle of the 17th Century with mystical texts and works of Jacob Boehme. These volumes are an impressive example of non-conformist and spiritualistic thinking in Zurich during that period. Who was the scribe of the volumes? Who was the owner? From where was this underground-literature diffused? How did they reach Zurich? To these questions the present article is dedicated. It points out that these volumes were part of a larger collection, so that the scribe and the owner could be identified: The theologian a

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Marcar, G. P. "The Quiet Lake and the Hidden Spring: Locating the Ground in Kierkegaard's Works of Love." Studies in Christian Ethics, November 11, 2021, 095394682110593. http://dx.doi.org/10.1177/09539468211059321.

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At the end of the prayer with which he begins Works of Love (1847), Søren Kierkegaard notes that while ‘works of love’ might normally be viewed as a subset of worthwhile human endeavours or ‘works’, from heaven's perspective no work can be pleasing unless it is a work of love. From this arises the question—which Kierkegaard himself moves swiftly to address—of what distinguishes a work of ‘love’ from other, non-loving works? In this article, and with particular reference to Jacob Boehme (1575–1624), I highlight how Kierkegaard's answer to this question draws upon the theological tradition that

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43

Benjamin, Dawson. "Dawson_B - Bacon / Boehme . . Hegel -- James (Slovene trans. - Problemi).pdf." January 1, 2014. https://doi.org/10.5281/zenodo.259248.

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'Bacon / Böhme . . Hegel – James', Slovenian trans. by Maja Lovrenov, ed. Mladen Dolar and Slavoj Zizek, Problemi 9-10 (2014), pp. 47-73.http://www.drustvo-dtp.si/analecta/product_info.php?products_id=207

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Vaneyan, Stepan. "Jantzen and Sedlmayr: Diaphaneia—an impossible presence?" Interstices: Journal of Architecture and Related Arts, December 20, 2019. http://dx.doi.org/10.24135/ijara.v0i0.555.

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The immediacy of visual experience has always appeared as an indicator of verifiability of a presence. However, architecture as a bodily presence seems to be a reality that does not need verification. Yet there remains the issue of sacral architecture, which strives for the transcendent. What can be a medium in the experience of theophany? Sacral experience of Gothic architecture is very suitable for such observations. However, as I hope to demonstrate, only one theory seems to have actually approached the understanding of interconnections between the Holy Presence and the experience of

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45

"SPIRITUAL ALCHEMY: FROM JACOB BOEHME TO MARY ANNE ATWOOD. By Mike A.Zuber. Oxford Studies in Western Esotericism. New York: Oxford University Press, 2021. Pp. xiv+320. Hardback, $74.00." Religious Studies Review 49, no. 3 (2023): 417. http://dx.doi.org/10.1111/rsr.16600.

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"David Walsh. The Mysticism of Innerworldly Fulfillment: A Study of Jacob Boehme. (University of Florida Monographs, Humanities, number 53.) Gainesville: University Presses of Florida. 1983. Pp. x, 139. $12.50." American Historical Review, April 1985. http://dx.doi.org/10.1086/ahr/90.2.439.

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"DE TRIBUS PRINCIPIIS, ODER BESCHREIBUNG DER DREY PRINCIPIEN GÖTTLICHES WESENS (Of THE THREE PRINCIPLES OF DIVINE BEING, 1619) BY JACOB BOEHME. With Translation, Introduction, and Commentary by Andrew Weeks and a Discussion of the Manuscript Tradition by Leigh T. I. Penman. Aries Book Series. Texts and Studies in Western Esotericism, 26. Leiden and Boston: Brill, 2019. Pp. x+865. Hardback, $480.00." Religious Studies Review 47, no. 3 (2021): 396. http://dx.doi.org/10.1111/rsr.15421.

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"Acknowledgment of Abstract Graders." Circulation 124, suppl_21 (2011). https://doi.org/10.1161/circ.124.suppl_21.a401.

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We would like to thank the following abstract graders for their invaluable time and effort in reviewing abstracts for Scientific Sessions 2011. Brian Abbott Friederike K. Keating Geoffrey Abbott John Kern Evan Abel Karl Kern Benjamin S. Abella Morton Kern Theodore Abraham Amit Khera William T. Abraham Raymond J. Kim Stephan Achenbach Sue Kimm Michael A. Acker Carey D. Kimmelstiel Michael J. Ackerman Jacobo Kirsch David H. Adams Joel Kirsh M. Jacob Adams Lorrie Kirshenbaum Ted Adams Raj Kishore Philip A. Ades Masafumi Kitakaze Gail K. Adler Andre Kleber Sunil K. Agarwal Neil S. Kleiman Frank Ag

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"Acknowledgment of Abstract Reviewers." Circulation 128, suppl_22 (2013). https://doi.org/10.1161/circ.128.suppl_22.a401.

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Abbara, Suhny Abbott, J Dawn Abe, Jun-ichi Abraham, William T. Achenbach, Stephan Ackerman, Michael J. Adabag, Selcuk Adams, Ted Adatya, Sirtaz Ades, Philip A. Ahmed, Bina Aikawa, Elena Ailawadi, Gorav Aizawa, Yoshifusa Aizer, Anthony Akagi, Teiji Akar, Fadi Akhter, Shahab Al Khatib, Sana Al-Ahmad, Amin Al-Mallah, Mouaz Alberts, Mark J. Alexander, John H.. Alexander, Mark Ali, Mo Allen, Larry A. Allen, Norrina B. Allison, Matthew A. Ambrosio, Giuseppe Amsterdam, Ezra Anand, Inder S. Andelfinger, Gregor Anderson, Mark E. Andresen, Brad Antoniucci, David Anversa, Piero Anyanwu, Ani Aon, Miguel A

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"Acknowledgment of Abstract Graders." Circulation 126, suppl_21 (2012). https://doi.org/10.1161/circ.126.suppl_21.a401.

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Abbara, Suhny Georgiou, Demetrios naka, yoshifumi Abbott, Brian Gerszten, Robert Nakagawa, Yoshihisa Abbott, Geoffrey . Gewillig, Marc Nakamura, Kazufumi Abe, Jun-ichi Ghali, Jalal K. Nakamura, Yasuyuki Abella, Benjamin S. Ghanayem, Nancy Nakanishi, Toshio Abraham, Theodore Ghanayem, Nancy Nakatani, Toshio Abraham, William T. Ghosh, Shobha Narayan, Sanjiv M. Achenbach, Stephan Giachelli, Cecilia M. Natale, Andrea Acker, Michael A. Gidding, Samuel S. Natarajan, Rama Ackerman, Michael J. Gidding, Samuel S. Nattel, Stanley Adams, M. Jacob Gilchrist, Ian Nazarian, Saman Adams, Ted Giles, Thomas D.

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