Thematische Bibliographien / Channing Club of Boston

Auswahl der wissenschaftlichen Literatur zum Thema „Channing Club of Boston“

Autor: Grafiati

Veröffentlicht am 26. Juli 2024

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Zeitschriftenartikel zum Thema "Channing Club of Boston"

McGregor, Deborah, und Amalie M. Kass. „Midwifery and Medicine in Boston: Walter Channing, M.D., 1786-1876“. New England Quarterly 76, Nr. 1 (März 2003): 133. http://dx.doi.org/10.2307/1559670.

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Rosner, Lisa M., und Amalie M. Kass. „Midwifery and Medicine in Boston: Walter Channing, M.D., 1786-1876“. Journal of the Early Republic 23, Nr. 1 (2003): 125. http://dx.doi.org/10.2307/3124996.

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Putnam, Constance E. „Midwifery and Medicine in Boston: Walter Channing, M.D., 1786-1876 (review)“. Bulletin of the History of Medicine 77, Nr. 1 (2003): 200–201. http://dx.doi.org/10.1353/bhm.2003.0031.

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Barrow, Lorna. „Amelie Kass,Midwifery and Medicine in Boston: Walter Channing M.D. 1786–1876. Boston: Northeastern University Press, 2001“. Metascience 12, Nr. 3 (November 2003): 389–92. http://dx.doi.org/10.1023/b:mesc.0000005871.67282.9e.

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KNOTT, D. „THE BOSTON AGRICULTURAL CLUB: AN EIGHTEENTH-CENTURY VOCATIONAL BOOK CLUB“. Library s6-XX, Nr. 1 (01.01.1998): 63–67. http://dx.doi.org/10.1093/library/s6-xx.1.63.

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Myerson, Joel. „CULTURE CLUB: THE CURIOUS HISTORY OF THE BOSTON ATHENAEUM“. Resources for American Literary Study 34, Nr. 1 (01.01.2009): 258–60. http://dx.doi.org/10.2307/26367254.

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Myerson, Joel. „CULTURE CLUB: THE CURIOUS HISTORY OF THE BOSTON ATHENAEUM“. Resources for American Literary Study 34, Nr. 1 (01.01.2009): 258–60. http://dx.doi.org/10.2307/resoamerlitestud.34.2009.0258.

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Nørager, Troels. „Gud og samvittigheden. Et tema i Ralph Waldo Emersons prædikener“. Dansk Teologisk Tidsskrift 76, Nr. 3 (21.05.2018): 40–56. http://dx.doi.org/10.7146/dtt.v76i3.105680.

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Despite the fact that the entire collection of Ralph WaldoEmerson’s sermons was published more than two decades ago, scholarlyinterest has so far been limited. By focusing on the particular themeof the relation between God and individual conscience, the presentarticle analyzes most of Emerson’s sermons on this particular topic.Emphasizing Emerson’s background in Boston-Unitarianism and histheological debt to William Ellery Channing, it is demonstrated howEmerson already in his sermons cherishes the idea of a living, directconnection between God and the soul. The fact that he inherits fromCalvinism the idea of God as moral perfection, leads him to regard theindividual’s conscience as the highest faculty and the place where Godprimarily speaks to man. Conscience also implies an obligation to judgefor yourself or having ‘self-trust’, and in this way the sermons reveal thetheological roots of the later Emerson’s concept of self-reliance.

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Battisti, Frank L., und David Whitwell. „The Longy Club: A Professional Wind Ensemble in Boston (1900-1917)“. American Music 7, Nr. 2 (1989): 220. http://dx.doi.org/10.2307/3052210.

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GALLAGHER, MARK. „Elizabeth Palmer Peabody’s Contributions to the Boston Observer, Christian Register, and Western Messenger, 1835“. Resources for American Literary Study 43, Nr. 1-2 (01.10.2021): 76–26. http://dx.doi.org/10.5325/resoamerlitestud.43.1-2.0076.

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ABSTRACT Previously unattributed items by Elizabeth Palmer Peabody appear in the Boston Observer, Christian Register, and Western Messenger in 1835. One side of Peabody revealed in these articles is of the experimental educator who not only was embroiled in the drama over Bronson Alcott’s teaching at the Temple School but apparently had stirred up a small controversy of her own the year prior to the publication of Conversations with Children on the Gospels (1836–37). There might be nothing quite remarkable about these transcripts except for the fact that, in one of her dialogues with her students, Peabody tells a graphically violent story about infanticide among Cuba’s enslaved population, comments that she later attempts to defend. Another side of Peabody that these writings reveal is the portrait of a young religious author inspired to write her own devotional literature. This takes the form of an early correspondence with William Ellery Channing. And there is even another side to Peabody represented in these writings. It is that of a moral instructor imparting her wisdom on the formation of moral character. Taken together, these publications are a significant addition to our knowledge of Peabody at a critical time in the transcendentalist period of her life.

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Dissertationen zum Thema "Channing Club of Boston"

Hoeffler, Michelle Leah. „The moment of William Ralph Emerson's Art Club in Boston's art culture“. Thesis, Massachusetts Institute of Technology, 2000. http://hdl.handle.net/1721.1/67166.

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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2000.
Includes bibliographical references (p. 183-225).
This thesis will analyze the architect William Ralph Emerson's (1833-1917) Boston Art Club building (1881-82) and its station within Boston and New York's art culture. Even though there has been considerable research on the Gilded Age in general and certain art clubs specifically, this club remains a neglected element in art's social history. During the rising development of art culture, a small group of artists founded the Boston Art Club (1854-1950) as a vehicle for production, education and promotion of the arts. To assert their club's presence within patrons' circles, the members commissioned a flagship clubhouse adjacent to Art Square (now known as Copley Square). Emerson, primarily a residential architect and the first Shingle Style architect, won the competition with a unique amalgamation of Queen Anne and Richardson Romanesque styles, an alliance with the nearby Museum of Fine Arts and the Ruskin and the English Pre-Raphaelites. The resultant clubhouse was a declaration of the club's presence amid America's established art culture. Through this building design the Club asserted its status for the thirty years that the arts prevailed on Boston's Art Square. The Art Club's reign, along with the building's prominence, ended when the Museum deemed their building's architectural style out of date, among other reasons. That faithful decision to abandon Art Square and the revival Ruskinian Gothic style would take with it the reverence for the Art Club's building and, eventually, the club itself. Within forty years and through several other struggles the Art Club closed its doors, ending a chapter that began with the need for art in Boston, thrived within the culture of the Gilded Age and sank from the changing trends in architecture.
by Michelle Leah Hoeffler.
S.M.

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Ibbotson, Verity Rose. „Collaboration and the Arts and Crafts Movement : the Art Workers' Guild, the Arts and Crafts Exhibition Society, the Quarto Imperial Club, and related group endeavour in Boston and Chicago“. Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.577638.

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Bücher zum Thema "Channing Club of Boston"

Kass, Amalie M. Midwifery and medicine in Boston: Walter Channing, M.D., 1786-1876. Boston: Northeastern University Press, 2002.

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Clerici, Paul C. History of the Greater Boston Track Club. Charleston, SC: The History Press, 2013.

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Tankard, Judith B. Boston Mycological Club mushroom recipes, 1984-1985. Herausgegeben von Boston Mycological Club. Cambridge, Mass: The Club, 1985.

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Pearl, Matthew. The Dante Club. New York: Random House Publishing Group, 2003.

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Wolff, Katherine. Culture club: The curious history of the Boston Athenaeum. Amherst: University of Massachusetts Press, 2009.

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Boylston, Adams Thomas, Brooks Paul 1909- und Saturday Club (Boston, Mass.), Hrsg. The Saturday Club, 1957-1986: With illustrations. Boston: The Club, 1988.

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Lowe, Doug. Lay on them backs, Boston: Boston United's FA Cup history 1934-35 to 2008-09. Nottingham: T. Brown, 2009.

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Emmet, Alan. The Mr. & Mrs. Club. Sag Harbor, NY: Permanent Press, 2001.

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Pearl, Matthew. The Dante Club: A novel. London: Vintage, 2004.

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Pearl, Matthew. The Dante Club: A novel. New York: Random House, 2003.

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Buchteile zum Thema "Channing Club of Boston"

Dowling, David. „Conclusion: The Boston Bellamy Club, Rand’s Objectivists, and Iowa Writers’ Workshop“. In The Business of Literary Circles in Nineteenth-Century America, 203–28. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230117082_9.

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Paley, Morton D. „Allston Redux“. In Samuel Taylor Coleridge And The Fine Arts, 93–135. Oxford University PressOxford, 2008. http://dx.doi.org/10.1093/oso/9780199233052.003.0004.

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Abstract Washington Allston had returned to Boston to marry his fiancée, Ann Channing, sister of his school friend, the Unitarian minister, poet and abolitionist William Ellery Channing. During his ensuing three years in Boston, Allston painted mostly portraits, including a striking one of Channing himself (Boston Museum of Fine Arts). It presents the subject gazing at the viewer, his face and white cravat bathed in light in contrast to his black coat and the subdued warm colors of the background. The effect is one of concentrated inner power. E. Richardson points out how the artist had learned from Venetian portraiture the ‘monumental pose and deep chiascuro’ of the Channing portrait.

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Howe, Daniel Walker. „American Renaissance“. In What Hath God Wrought, 613–57. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195078947.003.0018.

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Abstract A sermon could make big news in the young republic, as one did in Baltimore, Maryland, on May 5, 1819. William Ellery Channing, minister of the Federal Street Church in Boston (today the Arlington Street Church) had come to town for the ordination of his young protégé Jared Sparks as minister of a newly erected church dedicated to “Unitarian and antiCalvinistic worship.” Working within a New England tradition of learned preaching and catering to the taste of the age for eloquence, Channing spoke for ninety minutes. He offered a distinctive synthesis of Protestant Christianity with the Enlightenment. Science and the Bible he declared perfectly compatible, for God “never contradicts in revelation what He teaches in his works.” Channing and his followers interpreted the Bible not literally but broadly, as a progressive revelation—much as lawyers interpreted the Constitution, he explained. Indeed, there was a parallel between Channing’s approach to the Bible and the broad interpretation Chief Justice Marshall had given the Constitution in the Baltimore case of McCulloch v. Maryland earlier the same year. While Marshall empowered the federal government to encourage economic development, Channing found in the Bible inspiration for the moral betterment of humanity. A generation later, Abraham Lincoln would synthesize their commitments to strong government, economic progress, and humanitarianism. For the time being, Channing’s and Marshall’s impulses proceeded on separate but parallel tracks, toward a goal then usually termed “improvement.”

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Gigante, Denise. „Boston Antiquarians“. In Book Madness, 174–225. Yale University Press, 2022. http://dx.doi.org/10.12987/yale/9780300248487.003.0005.

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This chapter discusses the mania for collecting old books and manuscripts relating to the New World. It argues that it was a feature of the emergent historical consciousness sweeping the country in the 1840s in America. The chapter also elaborates on the Massachusetts Historical Society's Club, a hub of antiquarian activity at the midcentury, noting that the rage for collecting old books from and about America was the fastest-growing sector of the bibliomania. The chapter recounts that one of the old Puritans who rested at the society was Hezekiah Usher, the first printer in the British colonies. The most famous book Usher printed was the Bay Psalm Book, the Psalter of the Massachusetts Bay Colony, which had iconic status among collectors as the first book printed in British America. The chapter underlines that the old books like the Bay Psalm Book were more than mere textual chronicles of the past. They were actual participants in it and thus, like other historical witnesses, needed to be examined and cross-examined. The chapter concludes by investigating how a bibliography consequently became an essential skill in the thriving new field of American antiquarianism.

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Myerson, Joel. „Elizabeth Palmer Peabody, “Woman” from “The Conversations of Margaret Fuller” (Spring 1840)“. In Transcendentalism, 280–88. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0020.

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Abstract SARAH MARGARET FULLER (1810–1850) was the most important woman in the Transcendentalist movement. An intellectual, teacher, conversationalist, editor, feminist, author, translator, and social critic, she went on from Boston to New York in 1844, where she was the literary critic for the New-York Tribune, and then to Europe, ending in Italy, where she participated in the Revolution of 1848, as well as met her future husband, Giovanni Ossoli. When she returned to America in 1850 with her husband and son, their ship went aground off Fire Island, New York, and all perished. The Memoirs of Margaret Fuller Ossoli (1852), written and compiled by William Henry Channing, James Freeman Clarke, and Emerson, is a classic example of a woman’s life being refashioned for gendered reasons, as the editors created a “Margaret” who was more religiously orthodox and socially acceptable than they perceived the real Fuller to be.

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Joselit, Jenna Weissman. „Anat Helman, A Coat of Many Colors: Dress Culture in the Young State of Israel. Boston: Academic Studies Press, 2011. 246 pp.“ In A Club of Their Own, 307–8. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780190646127.003.0032.

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Smith, Ronald A. „The English Background of Early American Collegiate Sport“. In Sports And Freedom, 3–12. Oxford University PressNew York, NY, 1990. http://dx.doi.org/10.1093/oso/9780195065824.003.0001.

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Abstract The Superintendent OF the Boston, Concord, and Montreal Rail road, James Elkins, was enjoying the company of Yale College ‘s James Whiton, a junior and member of the Yale Boat Club in 1852. They might well have been discussing whether the underground railroad would be suppressed by the Fugitive Slave Act passed two years before and whether the attempt to prevent blacks in southern states from achieving their freedom northward would be success ful. Elkins, though, was likely more interested in the freedom to pursue his own dream-a profitable above-ground line which would increase his passenger traffic as the railway passed from Boston to Montreal through the vacation lands of New Hampshire.

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Johnson, Richard R. „S e e k i n g ‘‘t o l i v e i n d i f f e r e n t’’“. In John Nelson Merchant Adventurer, 30–48. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195065053.003.0003.

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Abstract Fifteen years after his migration from England, John Nelson had emerged from his uncle’s eclipse to establish a position of his own in the commercial life of his adopted land. As if buoyed by the prospects before him, he began to put down social and domestic roots in Boston. In 1681, he joined the town’s Ancient and Honorable Artillery Company, founded in 1638 and modelled on that of London. Ostensibly an association for military training, it served as the nearest thing in seventeenth-century Boston to a gentleman’s club, where the town’s social and political elite could come together on easy terms under the guise of civic purpose. Early in the following year, he bought land to build a house in the center of town on the “Long Back Street” (later Hanover Street) that led from the southeastern base of Beacon Hill to Boston’s North End. From that site, it was an easy walk of some two hundred paces to the Town Dock, the center of commercial life.

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Shipton, Alyn. „The Second Quartet“. In The Gerry Mulligan 1950s Quartets, 89—C3N1. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197579756.003.0003.

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Abstract Valve trombonist Bob Brookmeyer became Mulligan’s new frontline partner in 1954, and after crossing the United States to the East Coast, the band left for Paris to play a week of concerts at the Salle Pleyel in June 1954. At this point Brookmeyer quit and was eventually replaced by Jon Eardley. The quartet was expanded by early 1956 on some concerts into a sextet with Brookmeyer and Zoot Sims, and this band toured and recorded, with drummer Dave Bailey beginning a long association with Mulligan. Bassist Peck Morrison was replaced by Bill Crow, who became another long-term colleague. The chapter explores how the Sextet recordings relate to the quartet repertoire, and also examines the 1956 Storyville Club quartet records from Boston, including Brookmeyer’s composition Open Country.

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Chapman, Con. „Scuffling in New York“. In Rabbit's Blues, 31–44. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190653903.003.0005.

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The chapter details how Hodges began to travel between his home in Boston and New York, whose jazz scene was much larger. He worked in “dancing schools”—establishments that had many female dancers but few teachers, as they functioned as dating services cum whorehouses. He began to play in jam sessions, typically all-night affairs at which young players tested their skills against each other and more established musicians. Hodges’s first steady job playing at a club paid him $25 per week and $25 to $30 per night in tips, but he did not move permanently to New York right away, instead commuting back and forth until sometime in 1925. The chapter describes how Hodges played with several bands before joining first Sidney Bechet’s band, then Chick Webb’s. Webb was unable to keep his group together, and Hodges joined Duke Ellington in 1928.

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Konferenzberichte zum Thema "Channing Club of Boston"

Aragona, Stefano. „Ecological city between future and memory: a great opportunity to rethink the world“. In International Conference Virtual City and Territory. Roma: Centre de Política de Sòl i Valoracions, 2014. http://dx.doi.org/10.5821/ctv.7932.

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L’attuale momento di crisi sociale, ambientale e spaziale può essere una svolta - uno dei significati della parola greca originaria κρίσις - del modello di sviluppo basato sul paradigma industriale (Khun, 1962) i cui limiti erano ipotizzati nell’omonimo The Limits of Growth commissionato dal Club di Roma ad alcuni ricercatori del MIT di Boston (USA) edito nel 1972. Il presente scritto suggerisce di sostituire al modello industrialista del “fare la città” - indifferente alle condizioni locali grazie alla supremazia data alle “soluzioni” tecnologiche (Del Nord,1991) - l’approccio ecologico che parte dalle condizioni locali quali indicazioni di piano/progetto/realizzazione per la trasformazione dell’anthropocosmo, cioè del rapporto tra contenitori, reti e comportamenti, ovvero del λόγος, discorso, studio, con l’οίκος, ambiente (www.ekistics.org) con le finalità di Smart City cioè costruire Comunità inclusive, sostenibili socialmente e materialmente avendo il risparmio di consumo di suolo come presupposto della sostenibilità. Ciò significa per i paesi ormai più che emergenti - BRIC e tutti gli altri in forte crescita economica - evitare gli errori compiuti dalle nazioni, usualmente chiamate Occidentali, di devastazione del territorio oltre che in termini di danni sociali. Mentre per quest’ultime l’attenzione va posta al tema della riqualificazione dell’esistente sotto il profilo funzionale, spaziale, ambientale e sociale. Per entrambe si pone la questione centrale del rapporto con la storia, i segni di essa sul territorio, cioè la memoria quale essenziale componente del senso delle cose. The current social, environmental and territorial crisis, can be a turning point - one among the meanings of the originary Greek word κρίσις - of the development model based on the industrial paradigm (Kuhn, 1962) whose limits were declared in the homonymous The Limits of Growth commissioned by the Club of Rome at Boston MIT researchers (Meadows and al.) and published in 1972. This paper suggests to replace the industrial model of “making the city” - indifferent to local conditions thanks to the supremacy given to the technological “solutions” (Del Nord, 1991) - with the ecological approach that starts from the local conditions such as indications of plan/project/construction for the transformation of the anthropocosmo, i.e. the relationship connecting shells, networks and behaviours. That is to relate the λόγος, discourse, analyses, with the οίκος, the environment (www.ekistics.org): finally the purpose of Smart City. It requires to build inclusive Communities, socially and materially sustainable, having the saving of land use as precondition. This should mean for most countries now more then emerging - BRIC and everyone else in the strong economic growth - try to avoid the mistakes made by the nations, usually known as Western ones: i.e. devastation of the territory, social harms, and attention to the spatial redevelopment, and to the functional and social ones. For both there is the central question of the relationship with history, the signs of it, ie the memory as essential component of the meaning of things.

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