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Libri sul tema "Conversión modal"

Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 1 febbraio 2022

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1

Shiller, Robert J. Moral hazard in home equity conversion. Cambridge, MA: National Bureau of Economic Research, 1998.

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2

Maitland, Donna M. Migration and farmland conversion: A conceptual model. Toronto, Canada: Dept. of Geography, York University, 1988.

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3

Yaramasu, Venkata, e Bin Wu. Model Predictive Control of Wind Energy Conversion Systems. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119082989.

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4

Taylor, Dean. Documentation for propane fleet conversion cost-effectiveness model. Austin TX: University of Texas, Center for Transportation Research, 1991.

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5

The conversity model: Making money with social media. Leuven: LannooCampus, 2011.

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6

Ivory, Thomas P. Conversion and community: A catechumenal model for total parish formation. New York: Paulist Press, 1988.

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7

Stone, Steven W. A spatial model of forest conversion using a geographic information system. Ithaca, N.Y: Dept. of Agricultural Economics, New York State College of Agriculture and Life Sciences, Cornell University, 1993.

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8

Goldberg, Linda S. Debt write-downs and debt-equity swaps in a two sector model. Cambridge, MA: National Bureau of Economic Research, 1989.

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9

Karl Jaspers and the role of "conversion" in the nuclear age. Lanham, MD: University Press of America, 1988.

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10

Turning to Earth: Stories of ecological conversion. Charlottesville: University of Virginia Press, 2003.

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11

Christian conversion: A developmental interpretation of autonomy and surrender. New York: Paulist Press, 1986.

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12

A bioethical analysis of sexual reorientation interventions: [the ethics of conversion therapy]. Parkland, FL: Brown Walker Press, 2003.

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13

Reid, J. A. Keith. The effects of age-dependent dose conversion factors from ICRP-72 on biosphere model dose predictions. Pinawa, Man: AECL, Whiteshell Laboratories, Environmental Science Branch, 1997.

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14

Auden, W. H. The prolific and the devourer. Hopewell, NJ: Ecco Press, 1994.

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15

Scott, Kenneth Graeme. Historic farm buildings conversion: The potential and implications of the re-use of the model farm and stable block, Coleshill, Oxfordshire. Oxford: Oxford Polytechnic, 1991.

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16

Holzhey, Christoph F. E., a cura di. Multistable Figures. Vienna: Turia + Kant, 2014. http://dx.doi.org/10.37050/ci-08.

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Abstract (sommario):
Multistable figures offer an intriguing model for arbitrating conflicting positions. Moving back and forth between the different aspects under which something can be seen, one recognizes that mutually contradictory descriptions can be equally valid and that disputes over the correct account can be resolved without dissolving differences or establishing a higher synthesis. Yet, the experience of a gestalt switch also offers a model for radical conversions and revolutions – that is, for irreversible leaps to incommensurable alternatives foiling ideals of rational choice while providing the possibility and necessity of decision. Accentuating the temporal dimensions of multistable figures, this multidisciplinary volume illuminates the critical potentials and limits of multistability as a complex figure of thought.
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17

Mihelcic, James R. Feasibility study on model development to estimate and minimize greenhouse gas concentrations and carbon footprint of water reuse and desalination facilities. Alexandria, Va: WateReuse Research Foundation, 2013.

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18

Sabanova, Karina, a cura di. Reading as Communication Echo: Scientific Model of the Reader’s Feedback Research. Saarbrücken, Germany: LAP Lambert Academic Publishing, 2017.

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19

James, William. The varieties of religious experience: A study in human nature. Amherst, N.Y: Prometheus Books, 2002.

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20

The Varieties of Religious Experience. New York: Penguin USA, Inc., 2009.

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21

The varieties of religious experience: A study in human nature. New York: Modern Library, 1994.

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22

The varieties of religious experience. New York: Triumph Books, 1991.

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23

The varieties of religious experience: A study in human nature. New York: Simon & Schuster, 2004.

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24

The varieties of religious experience. Cambridge, Mass: Harvard University Press, 1985.

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25

The varieties of religious experience: A study in human nature : being the Gifford lectures on natural religion delivered at Edinburgh in 1901-1902. New York: Signet Classic, 2003.

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26

James, William. The varieties of religious experience. New York: Vintage Books/Library of America, 1990.

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27

Papish, Laura. Kant’s Two-Stage Model of Moral Reform. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190692100.003.0008.

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This chapter offers an interpretive proposal for Kant’s two-stage model of moral reform in the Religion. Kant explicitly argues that an initial stage of moral conversion must be followed by continual moral progress in the empirical realm, but it is unclear why two stages are needed or how, exactly, they differ from one another. In this chapter, it is argued that one can best understand the first stage if conversion is framed as a kind of commitment, and that one can best understand the second stage if moral progress is conceived more as a cognitive, as opposed to volitional, type of effort. In the final section of this chapter, it is determined that the Metaphysics of Morals presents a compatible account of moral reform. Novel accounts of how to conceptualize moral strength and weakness, and Kant’s emphasis on the importance of empirical conduct, are also offered.
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28

R, McLean Charles, Leong Swee e National Institute of Standards and Technology (U.S.), a cura di. Activity model: Ship repair and conversion. Gaithersburg, MD: U.S. Dept. of Commerce, Technology Administration, National Institute of Standards and Technology, 2000.

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29

St John, Taylor. Conversion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198789918.003.0008.

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This chapter analyzes the purposes that American officials ascribe to investor–state arbitration in their investment treaties, using internal documents from all pre-NAFTA American investment treaty negotiations. Officials drafting the initial US model treaty in the late 1970s saw ISDS as a narrow tool to protect investment, but a decade later, it was reimagined as a way to lock in domestic liberalization reforms in former Soviet or Latin American states. Similarly, the American investment treaty program was not intended to facilitate outward investments, but rhetoric has changed: in the early 1990s, additional investment was implied to treaty partners, before and after these years officials noted that treaties and ISDS do not necessarily lead to additional investment. Finally, while access to arbitration became a pillar of American policy, at first investor access to ICSID caused the State Department frustration and endangered US strategic interests.
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30

Wu, Bin, e Venkata Yaramasu. Model Predictive Control of Wind Energy Conversion Systems. Wiley & Sons, Incorporated, John, 2016.

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31

Wu, Bin, e Venkata Yaramasu. Model Predictive Control of Wind Energy Conversion Systems. Wiley & Sons, Incorporated, John, 2016.

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32

Ivory, Thomas P. Conversion and Community: A Catechumenal Model for Total Parish Formation. Paulist Pr, 1989.

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33

P, Overend R., B.H. Levelton & Associates Ltd. e Canada Renewable Energy Division, a cura di. Development of a computer model to simulate bioenergy conversion systems. Vancouver, B.C: B.H. Levelton & Associates Ltd., 1986.

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34

New Model of Religious Conversion: Beyond Network Theory and Social Constructivism. BRILL, 2014.

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35

Hindmarsh, D. Bruce. Law and Conversion in Evangelical Devotion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190616694.003.0008.

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Abstract (sommario):
Evangelical spirituality had implications for both felons and philosophers. Convictions about the psychological depth and comprehensiveness of God’s law led evangelicals to minister to those who were condemned and imprisoned by the law. The evangelical message of law and gospel was tested when confronted by the desperate condition of the capital convict. This is evident in the prison ministry of John Wesley and Charles Wesley, and other lay Methodists, especially at Newgate prison in London, and also in the response of the Dissenters Philip Doddridge and Benjamin Fawcett to condemned criminals. Intellectually, John and Charles Wesley and Henry Venn offered a deontological ethics grounded in evangelical spirituality, and Jonathan Edwards challenged dominant ideas in moral philosophy by showing that true virtue was deeper and more comprehensive than natural virtue. It required the grace of conversion and the presence of God who was always first and last in any moral considerations.
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36

Kling, David W. Jonathan Edwards, the Bible, and Conversion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190249496.003.0013.

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David W. Kling explores the exegetical foundations of Jonthan Edwards’ understanding of conversion. Given the importance of revivalism in Edwards’ career, one cannot deny the preeminent place of conversion in his thought and preaching. Yet fundamental to that doctrine was Scripture’s teaching on the nature of conversion. Kling probes this topic by treating the role of the Bible in Edwards’ own conversion, distinct as it was from the reigning model in his tradition; by considering the place of conversion in Edwards’ discussion of the revivals; and by examining the intersection of Scripture and conversion in three representative awakening sermons. In Edwards’ view, the Bible taught that conversion is real, that it transforms not only the soul but also the body, and that it involves both a “first conversion” and an ongoing process.
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37

Every Child, Every Day: A Digital Conversion Model for Student Achievement. Pearson, 2013.

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38

Holt, Geoffrey C. The relationship between conversion and personal ethic with regards to the military. 1996.

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39

P, Boudewyn, e Pacific Forestry Centre, a cura di. Model based volume-to-biomass conversion for forested and vegetated land in Canada. Victoria, B.C: Pacific Forestry Centre, 2007.

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40

Skotnicki, Andrew. Conversion and the Rehabilitation of the Penal System. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190880835.001.0001.

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Abstract (sommario):
The contemporary practice of criminal detention is a protracted exercise in needless violence predicated upon two foundational errors. The first is the inability to view those enmeshed in its rubrics and institutions as human beings fully capable of responding to an affirmative accompaniment rather than maltreatment and invasive forms of therapy. The second is a pervasive dualism that erects an illusory barrier between criminal detainees and those empowered to supervise, punish, and/or rehabilitate them. This book maintains that the criminal justice system can only be “rehabilitated” by eliminating punishment and policies based upon deterrence, rehabilitation, and the hyper-incapacitation of the urban poor in favor of the original justification for the practice of confinement: conversion. The latter will be presented as a progressive expansion of one’s intellectual, moral, and spiritual horizons that is self-generated and leads to the goal of including everyone and everything in a careful embrace.
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41

O'Keefe, Mark. An analysis and critique of the social aspects of sin and conversion in the moral theology of Bernard Häring. 1988.

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42

Conn, Walter E. Christian Conversion: A Developmental Interpretation of Autonomy and Surrender. Wipf & Stock Publishers, 2006.

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43

Thank You for Your Leadership: The Power of Distributed Leadership in a Digital Conversion Model. Pearson, 2015.

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44

American Bar Association. Committee on Corporate Laws. e Joint Committee on Continuing Legal Education (U.S.), a cura di. Official forms for use under the Model Business Corporation Act revised 1969: 1969 addendum and conversion table. Philadelphia, Pa: Joint Committee on Continuing Legal Education of the American Law Institute and the American Bar Association, 1994.

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45

Press, Andrea. CONVERSION AND SCRATCH BUILDING: An In-Depth Course of the Different Techniques to Convert and to Model Figures. Andrea Press, 2006.

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46

Pagé, Victor Wilfred. The Model T Ford Car, Truck and Conversion Sets: Also Genuine Ford Farm Tractor Construction, Operation and Repair. Franklin Classics Trade Press, 2018.

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47

Hindmarsh, D. Bruce. The Making of the Evangelical Conscience. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190616694.003.0007.

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When it came to human nature, evangelicals did not share the optimism of those who felt moral philosophy could follow the precedents of natural philosophy. The distinctive evangelical doctrine of the “spirituality and extent of the law” was the key to diagnosing the sinful human condition, establishing the urgency of conversion, and defining evangelical moral agency. In this emphasis on law, evangelicals drew upon analogues in their law-minded culture, for this was England’s “century of law.” George Whitefield preached, quite literally, with the scaffold in the background. The relationship between what John Locke called divine law, civil law, and the law of public opinion can be seen clearly in the case of the lawyer-turned-preacher Martin Madan, and the assize sermons of John Wesley and Henry Venn.
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48

Padula, Nicholas J. A computer program to model the Cn optical turbulence characteristics of a given atmosphere, its conversion to IBM Fortran and utilization. 1985.

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49

Horwitz, Howard. “See Things in New Ways”. A cura di Jay Williams. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199315178.013.32.

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Like many socialists, but unlike someone like Edward Bellamy, London explains the process by which people’s political “method of thinking” changes. London’s “How I Became a Socialist” formulates a model of conversion that most of us might find curious. London treats political commitments and faith as passions with a physiological basis. London pairs “socialism” with terms that designate tribal affiliation. If being a socialist is like being “Teutonic” and “Christian,” then political affiliation is a species of religious faith, and political and religious affiliation operate as tribal affiliation, suggesting a biologistic basis. In London’s analogy, one’s commitment to a set of beliefs is akin to one’s alliance to others of like kind.
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50

Benning, Tony. Mental Disorder and Transformation. A cura di John R. Peteet, Mary Lynn Dell e Wai Lun Alan Fung. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190681968.003.0017.

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Abstract (sommario):
Throughout history and in all the world’s major faith traditions, it has been noted that conversion and other important spiritual and religious experiences may share or have features that overlap with signs and symptoms of psychiatric illness. William James, especially in The Varieties of Religious Experience, contributed significantly to the understanding of this overlap. The aim of this chapter is to explore the ethical and clinical dilemmas that arise when clinicians attempt to negotiate the seemingly conflicting imperatives of diagnosing on the one hand and of being open to the transformational significance of mental illness on the other. This is achieved by presenting three clinical cases from the author’s community psychiatric practice and analyzing them through the lens of Jonsen’s Four Quadrants Model for ethical case analysis.
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