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Relevant bibliographies by topics / John (John Edward)

Academic literature on the topic 'John (John Edward)'

Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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Journal articles on the topic "John (John Edward)"

1

Geary, C. "John Edward MacIver." BMJ 344, feb14 3 (February 14, 2012): e1036-e1036. http://dx.doi.org/10.1136/bmj.e1036.

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Salib, Emad. "John Edward Barclay." BMJ 335, no. 7611 (July 19, 2007): 163.2–163. http://dx.doi.org/10.1136/bmj.39275.649016.ad.

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Daggett, Peter, and Bob Loynes. "John Edward Woodyard." BMJ 336, no. 7636 (January 17, 2008): 163.7–163. http://dx.doi.org/10.1136/bmj.39455.736412.be.

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Salib, Emad. "John Edward Barclay." Psychiatric Bulletin 31, no. 10 (October 2007): 400. http://dx.doi.org/10.1192/pb.bp.107.017467.

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Kennedy, G. L. "John Edward Hornett." BMJ 327, no. 7417 (September 27, 2003): 754—d—754. http://dx.doi.org/10.1136/bmj.327.7417.754-d.

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Lockyer, Alison. "John Edward Crocker." British Dental Journal 220, no. 8 (April 2016): 426. http://dx.doi.org/10.1038/sj.bdj.2016.311.

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Khan, Farid, and William Scott. "John Edward Buck." BMJ 334, no. 7588 (February 8, 2007): 321.2–321. http://dx.doi.org/10.1136/bmj.39114.733056.fa.

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Bolton, Jim, and John Weil. "John Edward Wertz." Physics Today 51, no. 3 (March 1998): 112. http://dx.doi.org/10.1063/1.882168.

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Dent, David M., and Delawir Kahn. "Edward John (Ed) Immelman." South African Medical Journal 103, no. 3 (February 11, 2013): 142. http://dx.doi.org/10.7196/samj.6790.

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Dozier, Jeff, and Ghassem Asrar. "John Edward ‘Jack’ Estes." Physics Today 54, no. 12 (December 2001): 75. http://dx.doi.org/10.1063/1.1445565.

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Dissertations / Theses on the topic "John (John Edward)"

1

Stanton, Timothy. "John Locke, Edward Stillingfleet and toleration." Thesis, University of Leicester, 2003. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.508848.

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Hershey, Gregory C. "Over the Line: John Edward Lawler and FBI." VCU Scholars Compass, 2008. http://scholarscompass.vcu.edu/etd/807.

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The FBI is the most recognized law enforcement entity in the world. During its nearly 100-year history, the Bureau has been involved in many controversies, most as a result of straying from its stated mission to investigate violations of federal law. This survey is based on personal papers of the former head of the Richmond Bureau, John Edward Lawler. Fortunately for historians, these files, many of which exist nowhere else in the agency's archives, open a window into the operational methods and investigative techniques of FBI agents. An examination of John Lawler's career provides insight into the conduct of field agents and Agents in Charge of field bureaus during the 1940s.

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Imberg, Rune. "In quest of authority : the "Tracts for the times" and the development of the tractarian leaders, 1833-1841 /." Lund : Lund university press, 1987. http://catalogue.bnf.fr/ark:/12148/cb355220673.

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Meyer, Michael. "Gibbon, Mill und Ruskin : Autobiographie und Intertextualität /." Heidelberg : C. Winter, 1998. http://catalogue.bnf.fr/ark:/12148/cb38996938h.

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Zoll, Wolfgang. "Die Wahrheit ist die Tochter der Zeit : zu John Henry Newmans und Lord John Actons Umgang mit der Geschichte und zur geschichtsphilosophischen Bedeutung der Newman'schen Erkenntnistheorie : zugleich ein Beitrag zum Verständnis von Person und Biographie Newmans /." Frankfurt am Main : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39114609q.

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Heterick, Garry R. (Garry Raymond) 1965. "Dethroning Jupiter : E.M. Forster's revision of John Ruskin." Monash University, English Dept, 1998. http://arrow.monash.edu.au/hdl/1959.1/8604.

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Hakola, Kendra K. "EXILED: LOYALIST IDENTITY IN REVOLUTIONARY-ERA ST. JOHN." Miami University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=miami1323827050.

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Fathy, Safaa. "Le nouveau théâtre épique en Grande-Bretagne : de Brecht à John Arden et Edward Bond." Paris 4, 1993. http://www.theses.fr/1993PA040316.

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Le nouveau théâtre épique en Grande-Bretagne : de Brecht à John Arden et Edward Bond, traite, en trois parties séparées, à la fois des questions théoriques concernant une définition précise de la dramaturgie, de l'esthétique et des origines du théâtre épique. Ensuite, des catégories définies auparavant sont appliquées à l'analyse des pièces d’Arden et d'Arcy d'abord, et à celles de Bond par la suite. De ce fait, la première partie concerne la théorie, alors que les deuxième et troisième sont des études de la conception théâtrale des auteurs et de leurs œuvres. L'objet de l'étude est de démontrer la filiation entre Brecht et les auteurs concernés, ainsi que la continuation du courant épique en tant que courant majeur du théâtre contemporain
The new epic theatre in Great Britain: from Brecht to John Arden and Edward Bond considers, in three distinct parts, theoretical questions associated with a precise definition of the dramaturgy, the aesthetics and the origins of epic theatre. Previously defined categories are then applied to the analysis of the plays of Arden and d'Arcy and to those of bond. The first part thus deals with theory, while the second and third parts are studies of the theatrical conceptions of the authors and their work. The goal of the study is to show the relation between Brecht and the authors concerned, as well as the continuation of the current of epic theatre as a major current in contemporary theatre

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Brodie, Brent James. "Constructing a Godly society : the template for a Reformed community in the writings of John Hooper (c.1500-1555)." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/25952.

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Ever since John Hooper (c.1500-1555), the future Bishop of Gloucester and Worcester, made his famous stand against wearing vestments that placed him in opposition to the leading English clergy, he has been branded in the history of the English Reformation by many as a renegade and a radical. However, this thesis presents Hooper as one who saw himself as a conformist who sought to create the reformed community he desired within the established political and religious customs of his day. To explore this idea, this thesis examines how Hooper imagined a Protestant community for the kingdom of England or elsewhere. It identifies what Hooper considered to be the sources of God’s authority in the community; how that authority was exercised through officials within the community and through godly laws, strong clerical preaching and a universal commitment to vocation. It examines how the people should respond to leaders who brought the successful introduction of Protestantism to their community. Hooper’s vision was advanced in a series of tracts and letters written in Zurich and shortly after his return to England (1547-1551). They were composed at a time when Hooper enjoyed the greatest freedom to articulate his ideas in the company of his mentor, Heinrich Bullinger (1504-1575), and refined through his tenure as a bishop in the Church of England. The reformed community that Hooper envisioned was one that was dependent upon a strong magistrate but also required the acceptance and participation of its members in fully embracing their own vocation and reform. Hooper strongly affirmed that leaders – both ecclesiastical and civil – had a duty to model their reformation in accordance with God’s Law, the Ten Commandments. He assumed that the people would abide by the authority of the Decalogue and practice the Protestant faith together. He also believed that living in such a community would usher in a period of peace and prosperity. Hooper’s zeal for reform was demonstrated by his belief that the Reformation required wholehearted embrace by everyone, but he was willing to operate within established English traditions, in order to see his Protestant beliefs realised within the community.

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Tipping-Ball, Bethany-Alicia. "Living Life on Planet Jedward: The Genius of John and Edward Grimes : On Jedward. And Fandom." Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-114099.

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John and Edward Grimes (artist name "Jedward") have been active for four and a half years and have a heterogeneous following of fans. This thesis aims to investigate how and why people become Jedward fans, how they view the fandom and what experiences they have of being round the twins. After respondents, independently of one another, began disclosing how the twins and fandom had fundamentally changed their lives, this area of investigation was also pursued. The conclusion is that while there are some negative aspects of fandom, for those taking part in the study, being a fan of Jedward has led to what I've chosen to term "Fandom-Induced Self-Efficacy".

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Books on the topic "John (John Edward)"

1

Sutherland, Colin Scott. Edward Thomas and John Ireland. [London]: British Music Society, 1993.

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Krull, Kathleen. The brothers Kennedy: John, Robert, Edward. New York: Simon & Schuster Books for Young Readers, 2010.

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Haw, James. John & Edward Rutledge of South Carolina. Athens: University of Georgia Press, 1997.

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Edward John Trelawny: Fact or fiction. Palm Springs, CA: Strand Pub., 2008.

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Krull, Kathleen. The brothers Kennedy: John, Robert, Edward. New York: Simon & Schuster Books for Young Readers, 2010.

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Krull, Kathleen. The brothers Kennedy: John, Robert, Edward. New York: Simon & Schuster Books for Young Readers, 2010.

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Buchan, John. John Macnab. Oxford: Oxford University Press, 1994.

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Buchan, John. John Macnab. Ware, Hertfordshire: Wordsworth Classics, 1996.

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Clayton, Sylvia. Edward Piper. Newton, Abbot: David & Charles in association with the Catto Gallery, London, 1991.

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Krull, Kathleen. The brothers Kennedy: John, Robert and Edward. New York: Simon & Schuster Books for Young Readers, 2010.

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Book chapters on the topic "John (John Edward)"

1

Williams, Thomas R. "Mellish, John Edward." In Biographical Encyclopedia of Astronomers, 1452–54. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_935.

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Hall, Graham, Ian Elliott, Mihkel Joeveer, Fabrizio Bònoli, Y. Tzvi Langermann, Josep Casulleras, Ke Ve Sarma, et al. "Mellish, John Edward." In The Biographical Encyclopedia of Astronomers, 766–67. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_935.

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O’Brien, Geoffrey. "John Patrick Edward O’Brien." In Pantheon of Dermatology, 811–15. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-33224-1_136.

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Mumford, George S., Glen M. Cooper, Thomas R. Williams, Roser Puig, Yatendra P. Varshni, Lutz Richter‐Bernburg, Katherine Haramundanis, et al. "St. John, Charles Edward." In The Biographical Encyclopedia of Astronomers, 1006–7. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_1308.

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Haramundanis, Katherine. "St. John, Charles Edward." In Biographical Encyclopedia of Astronomers, 2063–64. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_1308.

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Weizmann, Fredric. "Bowlby, Edward John Mostyn." In Encyclopedia of psychology, Vol. 1., 445–47. Washington: American Psychological Association, 2000. http://dx.doi.org/10.1037/10516-166.

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Campanelli, G. "Tozer, John Edward (1806–1877)." In The New Palgrave Dictionary of Economics, 1–2. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1057/978-1-349-95121-5_1902-1.

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Campanelli, G. "Tozer, John Edward (1806–1877)." In The New Palgrave Dictionary of Economics, 1–2. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/978-1-349-95121-5_1902-2.

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Campanelli, G. "Tozer, John Edward (1806–1877)." In The New Palgrave Dictionary of Economics, 13729–30. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-349-95189-5_1902.

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O’Brien, Geoffrey. "John Patrick Edward O’Brien (1914–2002)." In Pantheon der Dermatologie, 753–57. Berlin, Heidelberg: Springer Berlin Heidelberg, 2008. http://dx.doi.org/10.1007/978-3-540-34093-5_128.

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Conference papers on the topic "John (John Edward)"

1

Arslan, Canan. "BİR DİJİTAL MÜZE ORTAMI OLARAK INSTAGRAM." In COMMUNICATION AND TECHNOLOGY CONGRESS. ISTANBUL AYDIN UNIVERSITY, 2021. http://dx.doi.org/10.17932/ctc.2021/ctc21.017.

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İlk insanların mağara duvarlarına yaptıkları resimlerden günümüzde dijital ortamlarda oluşturulan ve sunulan sanat işlerine sanat, tarihi boyunca insanların duygularını, düşüncelerini, endişelerini, korkularını yansıtan, içinde oluştuğu çağların gerçekliklerini gözler önüne seren bir İletişim aracı olma görevini sürdürmüştür. Sanatın tarihi aynı zamanda insanlığın tarihini belgeler. Geçmişte yaşanan savaşlar ve pandemiler gibi trajik olayların insanlar üzerindeki etkilerini o dönemlerde yaşayan sanatçıların eserlerinden hatırlamak ve anlamak olasıdır. Örneğin Edvard Munch ve John Singer Sargent (1918-19) gibi ressamların tabloları İspanyol Gribi’nin insanlığı nasıl etkilediğini gerçek zamanda betimlerler. Öte yandan Amerikalı ressam Edward Hopper’in (1940- 1950) modernizmin kendisini yabancılaştırdığı, dış dünyadan soyutladığı, yalnızlaştırdığı insanları resmettiği eserleri, içinde bulunduğumuz günlerin bir kehanetidir adeta. Tüm dünyayı etkisi altına alan COVID- 19 pandemisi sürecinde de sanat bir kez daha insanların sığınacakları bir kale olma görevini üstlenmektedir. Bu süreçte yalnızlıklarının, karamsarlıklarının, korkularının üstesinden gelebilmek için görsel bir dil arayan insanlar evlerinde kapalı kaldıkları sürede yaratıcılıklarını sergilemeye ve bunları çevrimiçi olarak paylaşmaya yönelmektedirler. Bu küresel eylemi tek bir platformda toplamak amacıyla Instagram’da kurulan Covid Art Museum pandemi nedeniyle müzelere gidemeyen ziyaretçilere ve sanatını sergileyemeyen sanatçılara yeni bir ortam sunmaktadır. Ülkelerin sınırlarını kapattıkları bu zorlu dönemde kültür, sanat ve yaratıcılık kültürlerarası iletişim ve etkileşim sağlamada en etkin araç olmaktadır. Bu çalışmada, COVID- 19 döneminde Instagram üzerinde kurulan ve kendilerini “COVID- 19 karantina döneminde doğan dünyanın ilk sanat müzesi” olarak tanımlayan Covid Art Museum hesabı incelenecektir. 161 bin takipçisi ve 753 paylaşımı bulunan Covid Art Museum Instagram hesabında dünyanın farklı yerlerinde yaşayan sanatçıların illüstrasyonları, fotoğrafları, resimleri, çizimleri, videoları hesap üzerinden takipçilerle paylaşılmaktadır. Çalışmada bu hesapta yapılan paylaşımlar içerik analizi yöntemi ile incelenerek öne çıkan duygular, işlenen temalar ve görselleştirilen nesneler belirlenecektir. Çalışmanın, bu sıradışı döneme sanat işleri aracılığı ile ışık tutması ve gelecekte bu dönemin hatırlanmasına bir araç olması hedeflenmektedir.

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Beggs, Robert. "Preserve, Educate and Inspire - Founding the American Helicopter Museum and Education Center." In Vertical Flight Society 77th Annual Forum & Technology Display. The Vertical Flight Society, 2021. http://dx.doi.org/10.4050/f-0077-2021-16813.

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The American Helicopter Museum and Education Center opened to the public at the Brandywine Airport on October 18, 1996. This milestone was the realization of a vision adopted at a luncheon meeting hosted by the Philadelphia Chapter of the American Helicopter Society on July 30, 1993. Chapter leaders had previously brainstormed potential ideas for commemorating the upcoming 50th Anniversary of the American Helicopter Society in 1994, but recognized the need to engage a broader constituency to do something significant. With the goal of establishing a 50th Anniversary Committee, a luncheon was scheduled at Boeing Helicopters in Ridley Park, PA. Participants included the author, several Chapter officers and an invitation list that included Philadelphia area rotary-wing business leaders, industry pioneers and influencers. Attendees at that first meeting included Lee Douglas, Frank Duke, Vincent Genovese, Euan Hooper, Warren Jacobs, Wes Moore, Ren Pierpoint, John Schneider, George Townson, Edward B. Wilford III and Peter Wright, Sr. After debating multiple options for the commemoration, the idea of a museum was embraced when Peter Wright, then President of Keystone Helicopters, offered to donate several vintage helicopters if a museum was established. Two weeks later, the nascent 50th Anniversary Committee met again with a mission to: “Lay the foundation for a permanent rotary-wing restoration, conservation and exhibition facility in the Delaware Valley.” Referencing the documented minutes of the aforementioned meeting and that of subsequent meetings of the 50th Anniversary Committee, other documents and the recollections of the author, this paper will trace the formative years of the museum from July 1993 to October 1996. It will address the many challenges of founding an aviation museum including incorporation, location identification, building the collection and creating the exhibits and programs. It will recall the people involved and their significant contributions. This paper is particularly compelling to publish this year, recognizing the 25th anniversary of the American Helicopter Museum and Education Center on 18 October 2021.

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.

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