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Journal articles on the topic 'Gamle'

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Published: 25 July 2024
Last updated: 26 July 2024

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1

Ursin, Holger. "De gamle er eldst, men er de for gamle?" Tidsskrift for Den norske legeforening 131, no. 18 (2011): 1812. http://dx.doi.org/10.4045/tidsskr.11.0727.

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2

Hammersvik, Eirik. "Gjengangerprosjektene – bruk av gamle ideer på gamle problemer." Kritisk juss 34, no. 04 (2017): 207–26. http://dx.doi.org/10.18261/issn2387-4546-2008-04-05.

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3

Barthes, Roland. "Den gamle retorik." K&K - Kultur og Klasse 25, no. 84 (1997): 21–88. http://dx.doi.org/10.7146/kok.v25i84.21373.

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4

Straand, Jørund. "Gamle som faller." Tidsskrift for Den norske legeforening 134, no. 1 (2014): 56. http://dx.doi.org/10.4045/tidsskr.13.1130.

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5

Nielsen, Kirsten. "Den fortærende ild: Claude Lévi-Strauss og den strukturelle myteanalyse." Religionsvidenskabelig Skriftrække 1 (June 9, 2022): 121–26. http://dx.doi.org/10.7146/rvs.v1i.132810.

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Kirsten Nielsen, tidligere professor i Gammel Testamente i Aarhus, præsenterer i sit essay to af Hans Jørgen Lundager Jensens vigtige strukturelle analyser af gammeltestamentlige tekster i form af hans kapitel “Den strukturelle myteanalyse og Det Gamle Testamente” i Myter i Det Gamle Testamente (1990) og disputatsen Den fortærende ild. Strukturelle analyser af narrative og rituelle tekster i Det Gamle Testamente (2000). Hans Jørgen var den første i Danmark, som introducerede Claude Lévi-Strauss' myteanalyser og påviste betydningen af hans metoder for studiet af Det Gamle Testamente. Hans Jørgen har derigennem fået en vigtig og værdsat indflydelse på studiet af Det Gamle Testamente.
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6

Røys, Statsråd Heidi Grande. "FORNYING OG GAMLE DYDAR." Stat & Styring 17, no. 03 (2007): 4–5. http://dx.doi.org/10.18261/issn0809-750x-2007-03-03.

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7

Syvertsen, Trine. "Medieforskerne hater gamle mennesker." Norsk medietidsskrift 17, no. 04 (2011): 381–90. http://dx.doi.org/10.18261/issn0805-9535-2010-04-05.

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8

Fossheim, Hallvard. "De gamle er eldst." Agora 24, no. 04 (2006): 278–82. http://dx.doi.org/10.18261/issn1500-1571-2006-04-17.

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9

Evju, Håkon. "Selvstendigheten og «gamle Norge»." Historisk tidsskrift 99, no. 01 (2020): 21–36. http://dx.doi.org/10.18261/issn.1504-2944-2020-01-03.

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10

Nordby, Marianne. "Badeferien i gamle dage." Magasin fra Det Kongelige Bibliotek 20, no. 3 (2007): 48–51. http://dx.doi.org/10.7146/mag.v20i3.66967.

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11

Johannesen, Annette. "Hverdagslivet for svækkede gamle." Klinisk Sygepleje 19, no. 01 (2005): 50–56. http://dx.doi.org/10.18261/issn1903-2285-2005-01-08.

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12

Rieber-Mohn, Georg Fr. "Gjenopptakelse av gamle straffesaker." Lov og Rett 34, no. 09 (1995): 562–64. http://dx.doi.org/10.18261/issn1504-3061-1995-09-05.

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13

Bloch Ravn, Thomas. "Updating den Gamle By." Acta Ethnographica Hungarica 55, no. 2 (2010): 313–32. http://dx.doi.org/10.1556/aethn.55.2010.2.3.

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14

Nyborg, Ebbe. "Det gamle Sor⊘‐kracifiks." Konsthistorisk Tidskrift/Journal of Art History 59, no. 1-2 (1990): 88–113. http://dx.doi.org/10.1080/00233609008604256.

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15

Birkeland, Arvid, and Gerd Karin Natvig. "Gamle, hjelpetrengende og alene." Nordic Journal of Nursing Research 28, no. 1 (2008): 18–21. http://dx.doi.org/10.1177/010740830802800105.

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16

Bryld, Claus. "Ny-konservatismens gamle fader." Politica 17, no. 3 (1985): 398. http://dx.doi.org/10.7146/politica.v17i3.68728.

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17

Mouritsen, Flemming. "Gamle idrætslege i Danmark." BUKS - Tidsskrift for Børne- & Ungdomskultur 34, no. 60 (2023): 3. http://dx.doi.org/10.7146/buks.v34i60.136570.

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18

Groults, Benoîte. "«… vi er gamle hele tiden»." Rus & samfunn 1, no. 02 (2007): 40. http://dx.doi.org/10.18261/issn1501-5580-2007-02-23.

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19

Veiteberg, Anne. "Den gamle mannen og håpet." Kirke og Kultur 123, no. 01 (2019): 3–4. http://dx.doi.org/10.18261/issn.1504-3002-2019-01-01.

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20

Elstad, Hallgeir, and Reidar Hvalvik. "Nytt lys over gamle tekster." Teologisk Tidsskrift 4, no. 02 (2016): 116–17. http://dx.doi.org/10.18261/issn.1893-0271-2016-02-01.

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21

Carstens, Pernille. "Erindring i Det Gamle Testamente." Dansk Teologisk Tidsskrift 76, no. 1 (2013): 3–17. http://dx.doi.org/10.7146/dtt.v76i1.105819.

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Literary texts are paths or tracks into cultural memory, not direct access to unmediated memory. Cultural memory studies are about how the past is mediated, how memory is produced and circulated. It is not about history “as such”. The Old Testament was created in periods of globalization. The writing is a piece of memory work meant for creation of national or local identity, and particularity in a global world. Memory as counter-activity is always present, focusing on the local, small tradition, the particular narrative, and creating its own way of coherence. Memories are not ready-prepared refl ections of the past. They are both eclectic and selective reconstructions. Remembering and forgetting the past refl ects the needs in the present. It is an active and ongoing, not predetermined process. Memory studies do not represent a coherent field, but are coming from different disciplines and discursive areas. It is an analytic instrument and a heuristic tool focusing the socio-cultural context.
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22

Holm, Bo Kristian. "Bag om Det Gamle Testamente." Dansk Teologisk Tidsskrift 78, no. 4 (2015): 299. http://dx.doi.org/10.7146/dtt.v78i4.105762.

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23

Nielsen, Jesper Tang. "Bag om Det Gamle Testamente." Dansk Teologisk Tidsskrift 79, no. 1 (2016): 1. http://dx.doi.org/10.7146/dtt.v79i1.105809.

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24

Müller, Mogens. "Det Gamle Testamentes kanoniske status." Dansk Teologisk Tidsskrift 81, no. 1 (2019): 58–74. http://dx.doi.org/10.7146/dtt.v81i1.109709.

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Taking departure in the invitation in Slenczkas new book todiscuss the role of the Jewish Holy Scriptures in a Christian canon, thisarticle starts with contesting the validity of the arguments for introducingOld Testament readings in the service of the Danish Church.Reading the Old Testament in the light of Christian faith as if it in realityis about Christ was no longer possible after Enlightenment. With ahistorical and critical study, it became clear, that the Old Testament wasJewish and not Christian Scripture. In continuation of some deliberationsin Luther, and especially the thoughts of F. Schleiermacher, A. vonHarnack and R. Bultmann, Slenczka argues, that we today need to drawthe consequence of this view. It was only in the reception of the Churchthat the Old Testament became a Christian text, and this cannot beascribed a retroactive effect, a Jewish understanding and reception beingmuch more appropriate. Its meaning in a Christian Bible, therefore,can only be to witness about man’s place towards God without Christ.From this follows that in a Christian Bible the Old Testament cannotfigure with the same degree of canonicity as the New, instead it shouldbe reckoned at the same level as the Old Testament Apocrypha.
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25

Andersen, Finn. "Farvel til den gamle redaktør." Klinisk Sygepleje 21, no. 04 (2007): 4. http://dx.doi.org/10.18261/issn1903-2285-2007-04-02.

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26

Zeyl, Eve M. L., Paula Marcotegui, Philip D. Harris, Tor A. Bakke, and Lutz Bachmann. "Nye parasitter fra gamle fisk." Naturen 136, no. 06 (2012): 274–80. http://dx.doi.org/10.18261/issn1504-3118-2012-06-01.

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27

Arnesen, Finn. "Nytt innhold i gamle bestemmelser." Lov og Rett 35, no. 06 (1996): 339–56. http://dx.doi.org/10.18261/issn1504-3061-1996-06-02.

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28

Baldersheim, Erlend. "Nytt odelsobjekt – gamle reglar?" Lov og Rett 48, no. 10 (2009): 623–25. http://dx.doi.org/10.18261/issn1504-3061-2009-10-05.

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29

Danielsen, Mads A. "Ny vri på gamle doktriner?" Stat & Styring 26, no. 04 (2016): 48–51. http://dx.doi.org/10.18261/issn0809-750x-2016-04-14.

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30

Pihlstrøm, Lasse. "Den gamle mannen og frakken." Tidsskrift for Den norske legeforening 135, no. 2 (2015): 162. http://dx.doi.org/10.4045/tidsskr.14.1517.

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31

Lotz, Per. "Stenkister under vores gamle veje." Vejhistorie 2019, no. 34-35 (2023): 31–35. http://dx.doi.org/10.7146/vejhistorie2019no34-35pp31-35.

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32

Nwidu, Lucky, Philip Alikwe, Ekramy Elmorsy, and Wayne Carter. "An Investigation of Potential Sources of Nutraceuticals from the Niger Delta Areas, Nigeria for Attenuating Oxidative Stress." Medicines 6, no. 1 (2019): 15. http://dx.doi.org/10.3390/medicines6010015.

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Background: Diets rich in fruits, vegetables, and medicinal plants possess antioxidants potentially capable of mitigating cellular oxidative stress. This study investigated the antioxidant, anti-acetylcholinesterase (AChE), and total phenolic and flavonoids contents (TPC/TFC) of dietary sources traditionally used for memory enhancing in Niger Delta, Nigeria. Methods: Dacroydes edulis methanolic seed extract (DEMSE), Cola lepidota methanolic seed extract (CLMSE), Terminalia catappa methanolic seed extract (TeCMSE), Tricosanthes cucumerina methanolic seed extract (TrCMSE), Tetrapleura tetraptera methanolic seed extract (TTMSE), and defatted Moringa oleifera methanolic seed extract (DMOMSE); Dennettia tripetala methanolic fruit extract (DTMFE), Artocarpus communis methanolic fruit extract (ACMFE), Gnetum africana methanolic leaf extract (GAMLE), Musa paradisiaca methanolic stembark extract (MPMSE), and Mangifera indica methanolic stembark extract (MIMSE) were evaluated for free radical scavenging antioxidant ability using 2,2-Diphenyl-1-picrylhydrazyl (DPPH), reducing power capacity (reduction of ferric iron to ferrous iron), AChE inhibitory potential by Ellman assay, and then TPC/TFC contents determined by estimating milli-equivalents of Gallic acid and Quercetin per gram, respectively. Results: The radical scavenging percentages were as follows: MIMSE (58%), MPMSE (50%), TrCMSE (42%), GAMLE (40%), CLMSE (40%), DMOMSE (38%), and DEMFE (37%) relative to β-tocopherol (98%). The highest iron reducing (antioxidant) capacity was by TrCMSE (52%), MIMSE (40%) and GAMLE (38%). Extracts of MIMSE, TrCMSE, DTMFE, TTMSE, and CLMSE exhibited concentration-dependent AChE inhibitory activity (p < 0.05–0.001). At a concentration of 200 µg/mL, the AChE inhibitory activity and IC50 (µg/mL) exhibited by the most potent extracts were: MIMSE (≈50%/111.9), TrCMSE (≈47%/201.2), DTMFE (≈32%/529.9), TTMSE (≈26%/495.4), and CLMSE (≈25%/438.4). The highest TPC were from MIMSE (156.2), TrCMSE (132.65), GAMLE (123.26), and CLMSE (119.63) in mg gallic acid equivalents/g, and for TFC were: MISME (87.35), GAMLE (73.26), ACMFE (69.54), CLMSE (68.35), and TCMSE2 (64.34) mg quercetin equivalents/gram. Conclusions: The results suggest that certain inedible and edible foodstuffs, most notably MIMSE, MPMSE, TrCMSE, GAMLE, and CLMSE may be beneficial to ameliorate the potentially damaging effects of redox stress.
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33

Holm, Erling Dokk. "De gamle og den nye byen." Plan 43, no. 05 (2011): 36–37. http://dx.doi.org/10.18261/issn1504-3045-2011-05-07.

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34

Pettersen, Tove. "Den gamle (mannen) som Den andre." Norsk filosofisk tidsskrift 55, no. 04 (2020): 224–41. http://dx.doi.org/10.18261/issn.1504-2901-2020-04-02.

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35

Stensrud, Iver Tangen. "Christiania, det gamle og det nye." Kunst og Kultur 102, no. 01 (2019): 37–54. http://dx.doi.org/10.18261/issn.1504-3029-2019-01-03.

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36

Lomholt, Carl. "Tilgivelsens teologi i Det Gamle Testamente." Dansk Teologisk Tidsskrift 78, no. 1 (2015): 21–44. http://dx.doi.org/10.7146/dtt.v78i1.105737.

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This paper studies the Old Testament’s conception of forgiveness, which is characterized by its one-sidedness. According to the almost unambiguous testimony of the OT literature, only God can forgive. However, it is important to see God’s unreserved forgiveness against the background of his resentment at the apostasy and sin of man. At the same time the OT also weights God’s punishment and grace in favour of his grace. The paper also discusses the few OT examples of human forgiveness, noting them as remarkable exceptions which confirm the main thesis of the one-dimensional aspect of forgiveness.This aspect is due to the fact that the OT does not know the incarnationof God. It is not until the New Testament that there is a necessary connection between God’s forgiveness and the willingness of man to forgive his neighbour.
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37

Laur, Wolfgang. "Det gamle landskabsnavn Sinlendi eller Sillende." Sønderjydske Årbøger 97, no. 1 (1985): 5–14. http://dx.doi.org/10.7146/soenderjydskeaarboeger.v97i1.80435.

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38

Dybdahl, Audun. "Identifisering av gårdsnavn i gamle kilder." Historisk tidsskrift 85, no. 03 (2006): 433–63. http://dx.doi.org/10.18261/issn1504-2944-2006-03-04.

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39

Rasmussen, Tarald. "Kjønn og religion i gamle dager." Norsk Teologisk Tidsskrift 112, no. 02 (2011): 67–68. http://dx.doi.org/10.18261/issn1504-2979-2011-02-01.

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40

Andersen, H. H., H. J. Madsen, and H. H. Andersen. "Udgravninger i det gamle Vest-Århus." Kuml 33, no. 33 (1985): 97–110. http://dx.doi.org/10.7146/kuml.v33i33.109701.

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41

Stein, Meir. "“Haven med den gamle D⊘befont”." Konsthistorisk Tidskrift/Journal of Art History 56, no. 1 (1987): 42–46. http://dx.doi.org/10.1080/00233608708604135.

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42

Thomassen, Øyvind. "Tipunktsplan - ny vin på gamle krukker?" Tidsskrift for Den norske legeforening 132, no. 19 (2012): 2145. http://dx.doi.org/10.4045/tidsskr.12.1064.

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43

Bjørdal, Even. "Gamle steinsamlingar; gravminne, ryddingsrøyser – eller kva?" AmS-Varia, no. 61 (August 20, 2020): 43–59. http://dx.doi.org/10.31265/ams-varia.vi61.335.

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This article discusses how to better unlock the information potential of unremarkable, though complex, prehistoric stone-built structures, by integrating the past 30 years worth of Nordic archaeological research results into aspects of the Norwegian Cultural Heritage Management processes. Traditionally, it has been rather commonplace to interpret such manmade collections of rocks as remains of either clearance of fields for agricultural purposes or as containers for burials, but this dichotomy should now be regarded as an oversimplification. The site of Orstad in the county of Rogaland, SW Norway, excavated in 2014, serves as a case study. This paper demonstrates how difficult it can be to put updated theories and methods into proper use in the field. Since these new research results call for changes in the approach to the subject were not sufficiently considered in the planning process, neither time nor budget allowed for an adequate examination of the individual structures and their context. This is likely to cause information loss, which creates challenges for both the excavation and post-excavation phases of an archaeological investigation. This paper stresses the need to update and improve how excavations of such sites are handled within Norwegian cultural heritage management. By applying new approaches, such localities can yield more information about the past than previously assumed.
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44

Skatteboe, Einar. "Re: Den gamle mannen og frakken." Tidsskrift for Den norske legeforening 135, no. 6 (2015): 516. http://dx.doi.org/10.4045/tidsskr.15.0268.

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45

LIEBLEIN, J. "Om Lägekunsten hos de gamle Ägyptere." Nordiskt Medicinskt Arkiv 12, no. 11 (2009): 1–19. http://dx.doi.org/10.1111/j.0954-6820.1880.tb01222.x.

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46

Mogensen, Hannah. "De social-antropologiske aspekter af pānîm i Det Gamle Testamente." Collegium Biblicum Årsskrift (CBÅ) 21 (January 11, 2019): 1–15. http://dx.doi.org/10.7146/cb.v21i0.111947.

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47

Reinslett, Erling. "Vi må rive gamle grenser og barrikader!" Plan 40, no. 02 (2008): 58–59. http://dx.doi.org/10.18261/issn1504-3045-2008-02-18.

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48

Tamm, Ditlev. "Gulatingsloven og de andre gamle nordiske landskabslove." Tidsskrift for Rettsvitenskap 115, no. 01-02 (2002): 292–309. http://dx.doi.org/10.18261/issn1504-3096-2002-01-02-15.

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49

Ilsøe, Harald. "Gamle boggaver. Om boggaveskikke ca. 1550-1650." Fund og Forskning i Det Kongelige Biblioteks Samlinger 57 (September 1, 2018): 51. http://dx.doi.org/10.7146/fof.v57i0.118760.

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Harald Ilsøe: Gamle boggaver. Om boggaveskikke ca. 1550-1650
 I en nylig udgivet bog om resterne af Herluf Trolle og Birgitte Gøyes bibliotek på Herlufsholm, det ældst bevarede danske privatbibliotek, gøres opmærksom på, at flere af bøgerne er forsynet med påtegninger om, at de var nytårsgaver til Birgitte Gøye fra Herluf Trolle (d. 1565). Med udgangspunkt heri meddeles nogle eksempler på boggaveskikke frem til ca. 1650, således bøger der på tryk angaves at være nytårsgaver til bestemte personer, men især bøger med trykte eller håndskrevne dedikationer, som kunne være udtryk for venskabelige forbindelser, eller som – når de var stilet til højerestående personer i det sociale hierarki – kunne forventes at medføre et honorar til forfatteren. Til belysning af dette fremdrages bl.a. en række bøger, der er forsynet med tilskrevne dedikationer af latindigteren Erasmus Lætus (d. 1582), teologen Niels Hemmingsen (d. 1600) og historikeren Anders Sørensen Vedel (d. 1616).
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50

Høgenhaven, Jesper. "Grundtvig som fortolker af Det Gamle Testamente." Grundtvig-Studier 62, no. 1 (2011): 51–80. http://dx.doi.org/10.7146/grs.v62i1.16579.

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Grundtvig som fortolker af Det Gamle Testamente[Grundtvig 's reception of the Old Testament]By Jesper HøgenhavenThis article analyses aspects of Grundtvig’s reception of the Old Testament. In his historical works from 1812, 1814, and 1833, Grundtvig makes a number of important remarks on the role and significance of the Old Testament. His position has sometimes been characterised as “fundamentalist”, but as is shown in a discussion with recent contributions (Ole Vind, Kim Ame Pedersen), this is hardly a precise description. While Grundtvig repeatedly defends the Old Testament texts as historically reliable - and as authentic prophecies related to the coming of Christ - and makes polemic remarks against historical criticism, he nevertheless demonstrates a critical position regarding the canonical status of Old Testament books, and in his later works, he explicitly renounces the doctrine of verbal inspiration and directs polemical remarks at both rationalists and orthodox adherents of verbal inspiration. The Jewish scriptures are not the foundation upon which the church is built, as the orthodox theologians would have it. This does not mean that the Old Testament loses its importance for Grundtvig. His work amply demonstrates the centrality of biblical texts and motifs. In his sermons he makes extensive use of Old Testament quotations, interpreting them according to the classic patterns as prophecies directly relevant for the church, or as typological models for Christians. What is interesting, however, is that whereas explicit quotations are found less frequently in Grundtvig’s later sermons, his sermons are permeated with biblical motifs and imagery from the Old Testament. In his hymns, he achieves the creation of a universe which is biblical in a comprehensive sense.
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