Relevant bibliographies by topics / Voice of God

Academic literature on the topic 'Voice of God'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Voice of God"

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Dein, Simon, and Roland Littlewood. "The Voice of God." Anthropology & Medicine 14, no. 2 (July 20, 2007): 213–28. http://dx.doi.org/10.1080/13648470701381515.

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Martin, Thomas W. "The Silence of God: A Literary Study of Voice and Violence in the Book of Revelation." Journal for the Study of the New Testament 41, no. 2 (November 6, 2018): 246–60. http://dx.doi.org/10.1177/0142064x18804435.

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The violence of Revelation remains problematic. This study offers a literary-critical analysis of the text with postcolonial theory and an intertextual foray into 1 Kgs 19. It argues that God does not speak in direct voice as a character in the story until 21.5. Places where commentators understand a voice to be God’s are undercut by an underdetermined text. Since the implied author avoids bringing God onto the stage to authorize events, the narrator assumes that a proliferation of loud heavenly voices provides authorization of the visions and their violence. The narrator is demonstrably unreliable. At the end of the visions and in the epilogue the ‘still small voice’ of God and Jesus’ quiet voice speak. Both undercut the narrator’s interpretation of the visions. And by speaking quietly in present tense and without decibel adjectives it forces us to go back and reread the whole for how God is now renewing all creation and Jesus is now offering the water of the River of Life. The violence will need to be read as something other than it at first appeared.
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Mellers, Wilfrid. "The Voice of God Perhaps?" Musical Times 138, no. 1855 (September 1997): 23. http://dx.doi.org/10.2307/1003541.

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Oxenberg, Julie. "The Voice of God vs. the Voice of Pain." Tikkun 23, no. 5 (September 2008): 30–32. http://dx.doi.org/10.1215/08879982-2008-5010.

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Kobia, Samuel. "“LISTENING TO THE VOICE OF GOD”." Ecumenical Review 57, no. 2 (April 2005): 195–204. http://dx.doi.org/10.1111/j.1758-6623.2005.tb00233.x.

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Mcminn, Mark R., Sonja D. Brooks, Marcia A. (Hallmark) Triplett, Wesley E. Hoffman, and Paul G. Huizinga. "The Effects of God Language on Perceived Attributes of God." Journal of Psychology and Theology 21, no. 4 (December 1993): 309–14. http://dx.doi.org/10.1177/009164719302100404.

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Sixty-three participants listened to an audio-tape asking them to imagine themselves in God's presence. Half the participants listened to a script in which God was presented as female and half listened to a script in which God was presented as male. Half of those in each group listened to a male narrator and the other half listened to a female narrator. Before and after listening to the script, participants rated the attributes of God on a forced-choice questionnaire. Those to whom God was presented as female were more likely to emphasize God's mercy at posttest whereas those to whom God was presented as male were more likely to endorse God's power. Those hearing a male voice describe a female God and those hearing a female voice describe a male God reported enjoying the experiment and the audiotape more than those hearing a narrator describing a God of the same gender. Implications are discussed.
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Elness-Hanson, Beth E. "Hagar and Epistemic Injustice: An Intercultural and Post-colonial Analysis of Genesis 16." Old Testament Essays 34, no. 2 (November 18, 2021): 1–15. http://dx.doi.org/10.17159/2312-3621/2021/v34n2a8.

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Having one's voice heard and being known by one's name are foundational aspects of respect and human dignity. Likewise, being able to contribute to shared understanding is at the core of epistemic justice. This intercultural and post-colonial inquiry of Gen 16 considers the Egyptian Hagar-known by her foreign Semitic name meaning "Fleeing One"-as an example of epistemic injustice. Integrating Miranda Fricker 's work on epistemic injustice, this study espouses the justice of hearing and seeing the marginalised and oppressed, as exemplified by Yhwh. As the Egyptian woman's voice- once ignored-gives testimony within the text to a fuller understanding of God, so also listening to/seeing other contemporary African scholars' voices/writings opens one's ears/eyes to fuller understandings of God today. These voices include the seminal work of David Tuesday Adamo, a vanguard in African biblical hermeneutics, in whose honour this examination is written.
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Marques, Francisco Felizol. "A Voz do Deus em Democracia." Philosophica: International Journal for the History of Philosophy 20, no. 39 (2012): 141–62. http://dx.doi.org/10.5840/philosophica201220399.

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In democracy, the people take the place of a single and universal God. Since the first democracy’s modern theorizations there is a tendency to give the people the (not) attributes of a single god. This abstraction of features allows the people to include all the differences and particularities and then universalizes itself as the source and foundation of all power. The people in democracy are not only innate, uncaused, immortal, incorporeal, unextended, are omnipresent, omniscient (or infallible) and omnipotent - negative attributes as well. The people have also virtues that have been established as human, which, because sacralized, sublimated, are negative attributes as well. The only positive feature of the people, to be full age, reveals its functional nature. The voice of the people is the voice of a God. Therefore the single God creates over his voice, the people creates in an election result. In democracy, this voice creates in an infallible way.
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Heath, Jane. "God Alive in the Voice of Paul." Expository Times 121, no. 12 (August 16, 2010): 593. http://dx.doi.org/10.1177/00145246101210120102.

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Spitzer, Toba. "Rain of Justice, Voice from Sinai: Theology, Ethics, and Metaphor." Hiperboreea 6, no. 2 (May 1, 2021): 195–202. http://dx.doi.org/10.5325/jjewiethi.6.2.195.

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Abstract Religious ethics are undergirded by theology, but the assumption of a commanding God of Sinai is deeply problematic for Reconstructionist Judaism. This article draws on cognitive linguistics and Lakoff and Johnson’s theory of metaphor to explore two biblical metaphors for God: GOD IS WATER, and GOD IS VOICE. These two metaphors provide theological grounding for a non-authoritarian Jewish ethics.
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Dissertations / Theses on the topic "Voice of God"

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Dechene, Paul. "Doubt in the voice of God." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ29983.pdf.

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Sato, Hikari. "The voice of honest indignation is the voice of God": Freedom from Oppression in William Blake." 京都大学 (Kyoto University), 2001. http://hdl.handle.net/2433/150464.

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Vass, Verity. "Aspects of narration and voice in Zora Neale Hurston’s Their Eyes Were Watching God." The University of the Western Cape, 2017. http://hdl.handle.net/11394/6467.

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Masters of Art
Zora Neale Hurston is a significant figure in American fiction and is strongly associated with the Harlem Renaissance, the period noted for the emergence of literature by people of African-American descent. Hurston worked as a writer of fiction and of anthropological research and this mini-thesis will discuss aspects of her novel, Their Eyes Were Watching God, first published in 1937. While the novel traces the psychological development of the central female character, Janie Mae Crawford and, thus, demonstrates several features of a conventional Bildungsroman, the novel also contains some intriguing innovations in respect of narration and voice. These innovations imply that the novel can be read in terms of the qualities commonly associated with the Modernist novel. This contention becomes significant when it is understood that a considerable degree of critical responses to the novel have discounted these connections. The novel is widely accepted to be a story about a woman’s journey to self-actualisation through the relationships she has with the men in her life. Much of the criticism related to the novel is based on this aspect of it, with many stating that Janie’s voice is often silenced by the third-person narrator at crucial moments in the text and that, as a consequence, she does not achieve complete self-actualisation by the end of the novel. This thesis will examine the significance of the shifts between first-person and thirdperson narration and the manifestations of other voices or means of articulation, which give the novel a multi-vocal quality. The importance of this innovation will also be considered, particularly when it is taken into account that Hurston sought to incorporate some elements associated with the oral tradition into her work as a writer of fiction.
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Barber, Alex. "The voice of the people, no voice of God' : A political, religious and social history of the transmission of ideas in England, 1960-1715." Thesis, Royal Holloway, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.529035.

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Hanley, Lorraine D. "God, exile and the development of the poetic voice in the poetry of Ernestina de Champourcin /." May be available electronically:, 2008. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.

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Skuthorpe, Barret School of English UNSW. "The Artist-God who ???disguides his voice???: a reading of Joseph Campbell???s interpretation of the dreamer of Finnegans Wake." Awarded by:University of New South Wales. School of English, 2006. http://handle.unsw.edu.au/1959.4/30593.

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This thesis is concerned with engaging a critic who has been neglected by his peers in the field of Joyce studies for more than forty years. This critic, Joseph Campbell, is an American scholar more popularly known for his studies in myth. However, he began his intellectual career contributing to a subject that emerged in the early years of the critical reception of Finnegans Wake: that the dream depicted in Joyce???s final masterpiece is dependent on a Dreamer. The neglect Campbell???s work has endured is largely due, this thesis argues, to an inaccurate treatment of his reading of this dream figure. This inaccuracy largely stems from a critic, Clive Hart, who engages with the debate of the Dreamer as an introductory means to demonstrating the ???structural??? theories involved in the Wake. As a minor feature of Hart???s analysis, Campbell???s theory of the Dreamer is identified with another method, one belonging to a fellow American Joycean, Edmund Wilson, a method incongruent with Campbell theories of dream consciousness. Subsequently, Campbell remains an undeveloped scholar within Joyce criticism. To counter Hart???s inaccurate depiction of Campbell, this thesis argues that there is provision in early scholarship to re-evaluate Campbell???s theory of the Dreamer in more developed terms. In this respect, the thesis is divided up into three sections. The first section is a literary review of this early scholarship, demonstrating certain influential strains of thought equivalent to Campbell???s ???metaphoric??? concept of the Dreamer, one that contrasts with the rigid, ???literal??? ideas his work is predominantly identified. The second section examines Campbell???s account in detail and the specific criticism it drew from Hart. Finally, the third section argues that Campbell???s interpretation of the Dreamer is best engaged through an archetypal account of the Dreamer, one that regards the symbols encountered in the Wake through the ???guiding??? features of a mythological concept of the psyche sensitive to the reflexive tendencies of the dream portrayed, Campbell???s ???cosmogonic cycle???.
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Wehby, Janet Been. "A Place of Worship: An Architecture Celebrating the Interconnectedness of God, Nature, and Man." Thesis, Virginia Tech, 2004. http://hdl.handle.net/10919/33906.

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This thesis, A Place of Worship, began with particular ideas for the architectural programme. A site was sought in which green design could be implemented for passive solar and water usage. It became apparent that a more important understanding was to be gained: How does an architect touch a site that already has amazing beauty and spiritual voice? Through this work, the answers to this question were lived-out.
Master of Architecture
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James, Lisa. "“To shape God, Shape Self”: The Political Manipulation of the Human Body and Reclamation of Space in Octavia E. Butler’s The Parable of the Sower." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-23673.

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This paper considers the role of the human body in Octavia E. Butler’s The Parable of theSower and the way it interacts with defined space to stage expressive forms of politicalopposition. Understanding the relationship between physical or metaphorical space and thecontradictions of the societies they encompass is crucial to deciphering Butler’s near-futuredystopia; a world where the problems of real-life Los Angeles and Southern California aredistorted into a gross carnivalesque of gender stereotypes, sociopolitical tensions, and vigilante warfare. This paper places a special emphasis on the areas of social and political stagnation found in Butler’s vision of near-future L.A., and analyses the dangers of clinging to archaic, patriarchal systems that no longer resonate with contemporary audiences. Focus is also placed on potential methods of resistance against oppressive social institutions, particularly exploring the limitations met by protagonist, Lauren Oya Olamina, in her attempts to voice concerns in a society where language is so nuanced by “traditional” gendered qualities that the female voice carries no political value. This papers also questions theories which promote violent confrontation as a means to social reform, disregarding collateral damage and victims of war in favour of insurgency. By exploring the movement of the human body away from defined space, this paper supports Butler’s notion of alternative prosocial action which celebrates the margins of society, positing a nurturing, constructive means to resist political opposition.
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Olsson, Angelika. "Arundhati Roy : Reclaiming Voices on the Margin in The God of Small Things." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-8366.

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The aim of this essay is to critically consider Arundhati Roy’s novel The God of Small Things from a postcolonial feminist perspective, with a special focus on how she models different representations of women, taking as a background the discussions within postcolonial feminism about subalternity and the representations of women from the so-called Third World in theory and literature, as well as the concept of agency from Cultural Studies. This purpose is reached by studying and comparing three main female characters in the novel: Mammachi, Baby Kochamma and Ammu, centering on their different ways of relating to the male hero of the novel, Velutha, an Untouchable in the lingering caste system of India. The essay argues that Roy has contributed with diverse representations of subaltern women in the ‘Third World’ who—despite their oppressed and marginalized status—display agency and are portrayed as responsible for their own actions.
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Robson, Rozelle. "Graced, happy or virtuous? : three female theological voices on God and human flourishing." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86688.

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Thesis (MTh)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: The Yale Center for Faith and Culture has held seven Consultations on God and Human Flourishing, 2007 to 2013, where it was affirmed that human relation to God is reason enough for human flourishing. The seven consultations indicate a growing conversation on God and human flourishing in theology. With this is mind the three female theologians are considered and argued to be important as participants in a conversation on God and human flourishing. The three female theologians are Serene Jones, a feminist theologian, Ellen Charry a systematic-pastoral theologian, and Jennifer Herdt, a virtue ethicist. Serene Jones is presented in the thesis as the first voice to engage theologically with the notions of happiness and human flourishing from a feminist critical position. Serene Jones argues, by means of feminist theory, that gendered constructions of women’s nature are present in readings of doctrine and Scripture. The way in which happiness and human flourishing is understood to characterise the lives of women is consequently challenged and critiqued. Due to the oppressive logic inherent in gender insensitive readings of doctrine and Scripture, Serene Jones opts for a re-reading where the agency of women is affirmed. The doctrines of justification and sanctification are re-formulated by Serene Jones as justifying and sanctifying grace. Grace is described by Serene Jones as an envelope that enfolds the substance of women, presenting women with a redemptive narrative that they are able to identify with. Serene Jones’ contribution lies in her affirmation of the graced agency of women. Ellen Charry, a female theologian who is concerned with the salutary effect of knowledge on an individual represents the second voice. Ellen Charry understands the dichotomy between goodness and pleasure established by modernity to be false. In the notion of asherism Ellen Charry seeks to bridge the gap by asserting that obedience to God’s commandments evokes both goodness and pleasure. Pleasure is described as the enjoyment of God and creation. Ellen Charry goes further by affirming that God enjoys creation when creation flourishes. A mutual enjoyment between God and creation takes place which brings about a happy disposition. Happiness accordingly is a way of life established through a particular knowledge of God attained when one obeys God’s norm for living. In addition, happiness is not just marked by an excellent life but also by the enjoyment of both God and creation. Ellen Charry contributes to the conversation by affirming that happiness is established when humans and God flourish. Jennifer Herdt, a virtue ethicist, starts with the secularisation of moral thought present since the sixteenth century. The secularisation of moral thought caused morality to be separated from its religious moorings. A shift in emphasis occurred, moving from the person doing the action to the action itself. With this shift in emphasis the possibility of virtue to bring humans into relation with God through grace was negated. The result was a recapitulated Augustinian anxiety of acquired virtue. Jennifer Herdt seeks to negate the Augustinian anxiety by returning the emphasis to the agent of the action. Jennifer Herdt delineates an account of mimetic performance, where she argues that by imitating a divine exemplar through virtue, grace progressively brings one into relation with God. Virtue is a means by which an individual partakes in and is formed by a liturgy. As virtue is practiced the agent participates in God, an act denoting happiness. Jennifer Herdt’s account of human happiness takes into consideration how virtue assimilates an agent to Christ. From the three female perspectives, happiness and human flourishing is understood to pertain to one’s relation to God, a perspective which resonates with the God and Human Flourishing Consultations. In light of the female theological contributions, the suggestion that each female theological voice may be important for a diverse conversation on God and human flourishing as well as future initiatives for God and Human Flourishing is warranted.
AFRIKAANSE OPSOMMING: Die “Yale Center for Faith and Culture” het sewe konsultasies gehad, 2007 tot 2013, oor “God and Human Flourishing” waar daar beklemtoon is dat die menslike verhouding tot God genoegsame rede is vir menslike florering. Die sewe konsultasies weerspieël ʼn toenemende gesprek oor God en menslike florering in teologie. Dié toenemende gesprek het daartoe gelei dat drie vroulike stemme geidentifiseer word en geargumenteer word dat hulle belangrike deelnemers in ʼn gesprek rondom God en menlike florering is. Die drie vroulike stemme is Serene Jones, ʼn feministiese teoloog, Ellen Charry, ʼn sistematies-pastorale teoloog, en Jennifer Herdt, ʼn deugde etikus. Serene Jones word in die tesis eerste aangebied om teologies, vanuit ʼn feministies kritiese oogpunt, in gesprek te tree met die konsepte van geluk en menslike florering. Serene Jones argumenteer, deur middel van feministiese teorie, dat geslagskonstruksies van vrouens se natuur teenwoordig is in die lees van die Bybel en leerstellings. Die konsepte van geluk en florering, wat beskrywende woorde is, moet daarom ook krities gelees word en by tye uitgedaag word. Weens die geslags onsensitiewe lees van die Bybel en leerstellinge, onderneem Serene Jones om die leerstellings van regverdiging en heiligmaking te heroorweeg, met die klem op vrouens se agentskap. Die leerstelllings van regverdiging en heiligmaking word heroorweeg en benoem as geregverdigde en geheiligde genade. Genade word deur Serene Jones beskryf as ʼn koevert wat die wese van vrouens omvou. Vrouens word hiermee van ʼn verlossingsnarratief voorsien waarmee hulle kan identifiseer. Serene Jones se bydrae lê dus in haar prioriteit teenoor vrouens se genadigde agentskap. Ellen Charry, ʼn vroue teoloog wat besorg is oor die pastorale effek van kennis, verteenwoordig die tweede stem. Ellen Charry is krities oor die tweedeling van goedheid en genot wat deur die modernisme ingestel is en beskou dit as vals. Deur die konsep van asherisme probeer Ellen Charry die tweedeling oorbrug deur te argumenteer dat gehoorsaamheid aan God se gebooie beide goedheid en genot meebring. Sy beskryf genot as die wedersydse plesier wat mense beleef wanneer hulle God geniet deur gehoorsaam te wees aan God. Ellen Charry gaan verder deur te verduidelik dat God ook die mensdom geniet wanneer die mensdom floreer en God daardeur floreer. Die wedersydse florering van beide skepping en God bring ʼn gelukkige disposisie mee. Geluk word vervolgens beskryf as ʼn manier van leef, gebaseer op die uitlewing van die kennis wat deur God se gebooie geopenbaar word. Ellen Charry dra by tot die gesprek van geluk en florering deur die wedersydse genot wat mens en God beleef as kardinaal te beskou vir die verstaan van geluk. Jennifer Herdt, ʼn deugde etikus en die derde vroulike stem, begin met die verwêreldliking van moraliteit wat sedert die sestiende eeu teenwoordig is. Die verwêreldliking van morele nadenke het moraliteit en godsdiens van mekaar geskei. Die skeiding van moraliteit en godsdiens het tot gevolg gehad dat die klem verskuif is van die agent na handeling self. Met dié verskuiwing is die rol van genade om die agent geleidelik in gemeenskap met God te bring ondermyn. Die resultaat was die herhaling van die Augustiniese angs oor verkrygde deugde. Jennifer Herdt probeer die Augustiniese angs vermy deur die klem weer op die agent te laat val. Die konsep van nabootsende uitvoerings word deur Jennifer Herdt gebruik om te beskryf hoe die individu wat deugde beoefen, deur die nabootsing van Christus, toenemend in verhouding met God gebring word deur middel van genade. Deugde is ʼn wyse waarop ʼn persoon deelneem aan en gevorm word deur ʼn bepaalde liturgie. Wanneer die persoon deugde beoefen, word daar deelgeneem aan God deur Christus, ʼn daad wat geluk vergestalt. Jennifer Herdt se weergawe van menslike geluk neem in ag hoe ʼn persoon geassimileer word tot God deur deugde te beoefen. Deur die drie vroulike stemme se bydrae word daar verstaan dat geluk en die florering van mense verband hou met hulle verhouding tot God, ʼn perspektief wat resoneer met die “God and Human Flourishing Consultations.” In die lig van die onderskeie vroulik teologiese bydrae, is die voorstel dat elke stem belangrik is vir ʼn gediversifiseerde gesprek oor God en menslike florering so wel as toekomstige initiatiewe waar daar besin word oor God en menslike florering geregverdig.
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Books on the topic "Voice of God"

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Saraswati, Chandrasekharendra. Voice of God. Mumbai: Sri Kanchi Mahaswami Peetarohana Shatabdi Mahotsava Trust, 2006.

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Jacobs, Cindy. The voice of God. Ventura, Calif., USA: Regal Books, 1995.

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G, Coleman Charles, ed. That voice behind you. Neptune, N.J: Loizeaux Brothers, 1991.

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Hear the voice of God. Hagerstown, MD: McDougal Pub., 1997.

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Discerning the voice of God. Peoria, Ariz: Intermedia Pub. Group, 2010.

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The voice of God: & other stories. Mumbai: Jaico, 2002.

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Surprised by the voice of God. Eastbourne: Kingsway Publications, 1997.

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Barrier, Roger. Listening to the voice of God. Minneapolis, Minn: Bethany House, 1998.

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Cries of victims, voice of God. Ottawa: Novalis, 1986.

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Beethoven and the voice of God. London, U.K: Travis & Emery, 2008.

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Book chapters on the topic "Voice of God"

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Bowersock, G. W. "THE VOICE OF GOD." In Studying the Near and Middle East at the Institute for Advanced Study, Princeton, 1935–2018, edited by Sabine Schmidtke, 125–32. Piscataway, NJ, USA: Gorgias Press, 2018. http://dx.doi.org/10.31826/9781463240035-019.

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Moore, Gareth. "Hearing the Voice of God." In Biblical Concepts and Our World, 3–24. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230504790_1.

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Cook, Christopher C. H. "Hearing the voice of God." In Hearing Voices, Demonic and Divine, 175–98. New York : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9780429423093-8.

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Robinson, James M. "The Hermeneutics of the Voice of God." In Biblical Concepts and Our World, 25–67. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230504790_2.

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Frick, Deborah. "Chapter 3: The Vessel of God - Voice vs. Mouthpiece." In Lettre, 93–124. Bielefeld, Germany: transcript Verlag, 2021. http://dx.doi.org/10.14361/9783839456897-005.

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Gainer, Matt. "Contemporary Voice: Looking for God in the City of Angels." In A Companion to Los Angeles, 366–90. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444390964.ch20.

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Windeatt, Barry. "Sounds Like God: The Elephant in The Book of Margery Kempe." In Visions and Voice-Hearing in Medieval and Early Modern Contexts, 199–220. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52659-7_9.

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"I Am God:." In Echoes of a Voice, 183–99. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cg4m8v.14.

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"Voice and sacrifice." In The Creativity of God, 117–34. Cambridge University Press, 2004. http://dx.doi.org/10.1017/cbo9780511616921.007.

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"The voice of God." In Language and Stage in Medieval and Renaissance England, 51–69. Cambridge University Press, 1998. http://dx.doi.org/10.1017/cbo9780511549328.004.

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Conference papers on the topic "Voice of God"

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Vatamanu, Catalin. "THE VOICE OF GOD AND ITS ANTHROPOMORPHIC REPRESENTATION IN THE JEWISH AND CHRISTIAN ART." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/2.2/s06.019.

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"The Voice of God in the Hebrew Bible and the Challenge of its Iconographical Reception." In Dec. 7-8, 2017 Paris (France). ERPUB, 2017. http://dx.doi.org/10.17758/erpub.f1217457.

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Murano, Emi Zuiki, and Mihoko Teshigawara. "Articulatory correlates of voice qualities of god guys and bad guys in Japanese anime: an MRI study." In Interspeech 2004. ISCA: ISCA, 2004. http://dx.doi.org/10.21437/interspeech.2004-65.

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Kumar, N. Dinesh, and A. Sushmitha Mala. "Practical Implementation of 3D Smart Walking Stick for Blind People." In International Conference on Women Researchers in Electronics and Computing. AIJR Publisher, 2021. http://dx.doi.org/10.21467/proceedings.114.51.

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The gift of god that is precious is vision through which, one can see the beautiful world and enjoy. But many people throughout the world are deprived of this According to October 2017 report of World Health Organization (WHO) an estimated 253 million people live with vision impairment. 36 million are blind and 217 million have moderate to severe vision impairment. Un-operated cataract is the main reason for blindness in low income and developing countries Even in China by the end of 2017, the population over 60 will reach 241 million, accounting for 17.3 percent of the country's total population and nearly 40 million are disabled and semi disabled, according to data released by the Committee for the elderly in 201 d. So, in this case most of the visually challenged people cannot afford an expensive device to use as their supporter. So, in this paper we have proposed a cost-effective 3D intelligent Walking device. This mainly depends on the sensors because they can improve the world through diagnostics in many applications and it helps to improve performance. This device is implemented using ARM Controller, IR Sensors, Vibration Sensor, as well as GSM and GPS for location Sharing. Also a voice module is introduced along with this to give the directions through audio format. This Entered device is programmed by simple machine Learning algorithms to optimize the machine.
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Giglmayr, Josef. "Switch-setting algorithms for the optical N-gon prism switch." In Voice, Video, and Data Communications, edited by John M. Senior, Robert A. Cryan, and Chunming Qiao. SPIE, 1997. http://dx.doi.org/10.1117/12.290389.

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Pratt, Douglas. "ISLAMIC PROSPECTS FOR INTERRELIGIOUS DIALOGUE: THE CONTRIBUTION OF FETHULLAH GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/pnmx6276.

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Countering extremist ideology may be a problem primarily for the Muslim world, but it has major implications for, and so the interest of, the wider world. Although it might seem that it is the strident militant voices that are gaining ground in the Muslim world, there are also strong voices from within Islam seeking to proclaim the Muslim priority for peaceful and harmonious relations with the wider world, including with religious neighbours. Such a voice is that of Fethullah Gülen. This paper seeks to understand the prospects and appropriate contexts for dialogue: what enables, and what hinders, good interfaith relations? The paper addresses the issue of Islamic paradigms for inter-religious relations and dialogue, then analyses and critically discusses the views of Fethullah Gülen. The intention is to identify a perspective that will encourage future inter-religious dialogue and enhance the relations of Islam to other faiths, a perspective indicative of transitions within the Muslim world and one that gives cause to be hopeful for the recovery of the true way of peace.
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Fukuda, Shuichi. "Driver-Car Communication Would Introduce a Drastic Change in Vehicle Design." In ASME 2010 International Design Engineering Technical Conferences and Computers and Information in Engineering Conference. ASMEDC, 2010. http://dx.doi.org/10.1115/detc2010-28284.

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This paper discusses the potential role of emotion in changing our machine design, based upon the experiments conducted for about 20 years by TMIT (Tokyo Metropolitan Institute of Technology) research group headed by the author. An automobile design shares the same issues as those in our future machine design. In order to clarify these points, experiment to detect driver’s emotion were carried out. Our research to detect driver’s emotion started from the observations of a driver in driving, and based on them, experiments to detect driver’s emotion from face, sound and body were carried out. The following points were made clear. (1) a driving simulator is not good because a subject is in a different state of mind and physical conditions from actual driving. (2) Dynamic image processing is valid, but to make it effective, a simple image processing technique must be developed and a technique to remove lighting change effects must be developed. (3) When detecting from face, feature points must be carefully chosen. (4) Although sound is very promising, drivers do not utter voices often and if they do, their durations are very short. But if we introduce voice guidance systems, which would be much easier in EVs, detection from sound would work far more effectively than that from dynamic image, because images are very difficult to process due to the frequently changing lighting. (5) Physical movements can be used very effectively to detect fatigue. (6) Physical movement may be utilized for safer driving. If a new communication system between a driver and a car can be developed, the design of a car would change drastically. We do not have to, for example, use a wheel to steer. We could use bars. Equipments can be placed far away from the driver, if voice guidance systems can be introduced. Thus, a far greater degree of design flexibility could be introduced and a driver and a car could work better together as a team.
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Regis Brasil, Priscilla. "Film as part of the thesis and mounting as a method for the social sciences." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.112.

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My argument is that the history of space can be built by montage. I'm a documentary filmmaker and editor. I understand film as a support for writing in fragments. I think that the filmic form, capable of carrying movements and times, testimonies and texts, past and present, is a suitable support for the history of space. There is a visual form of knowledge and a wisdom of the gaze, as in Warburg's Atlas, largely disregarded by the academy as a way of producing knowledge. If montage is a polyphonic device that uses forgotten remains and heterogeneous narrations to dismantle the official story and reassemble another story from its critical constellations, no instrument seems to me more adequate than a film to execute it. Through the search for other ways of narrating the urban experience, following Benjamin from the rags and the residues, operating knowledge from the anarchic potentialities of the fragment and the problematization through doubt, through the incomplete and through the unfinished. For Didi-Huberman, the empirical and creative exercise proposed by Benjamin is capable of bringing out other possibilities from the dismantling of certainties. It allows us to think through the differences in the gaps left between the fragments. The montage allows for the simultaneity of times and the emergence of symptoms, the revelation of failures, conflicts, heterogeneity, in perforating tradition and colliding with the text. If montage serves all this, it also serves the decolonization of perspectives and methodologies, serves to narrate the history of subalterns and the hidden histories of empires. It also can be used to articulate memory, narration and history in the attempt to grasp reality. I propose the use of cinematographic montage as a method of knowledge production, as an important part of the research and whose result will be a constitutive and inseparable part of the thesis. Film as a method for the social sciences. In addition to assembling the fragments, the author's narrative interference is a critical point of the proposed experience. Delivering an account of the position from which one narrates is, therefore, fundamental. The narration does not impose itself as a voice of God over the material, as it neither affirms nor has certainties. It is organized on the incompleteness of the process. The narration sheds light on the background of the painting, on what History disregarded, on what was considered disposable or unimportant by the discourse of the dominator. It is thinking through differences and from the cracks of what was enunciated by the authority. It is thinking from accidents and ghosts.I propose the integration of the result of film montage experience in the general organization of the thesis, so that the chapters can vary between the two supports, text and film, being organized according to what the material itself indicates.
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Nakamura, Kiyoshy, Pietro Manzoni, Marco Zennaro, Juan-Carlos Cano, and Carlos T. Calafate. "Adding voice messages to a low-cost long-range data messaging system." In GoodTechs '20: 6th EAI International Conference on Smart Objects and Technologies for Social Good. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3411170.3411238.

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Buddemeyer, Amanda, Jennifer Nwogu, Jaemarie Solyst, Erin Walker, Tara Nkrumah, Amy Ogan, Leshell Hatley, and Angela Stewart. "Unwritten Magic: Participatory Design of AI Dialogue to Empower Marginalized Voices." In GoodIT 2022: ACM International Conference on Information Technology for Social Good. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3524458.3547119.

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Reports on the topic "Voice of God"

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Shephard, Daniel, Anne Ellersiek, Johannes Meuer, and Christian Rupietta. Influencing Policy and Civic Space: A meta-review of Oxfam’s Policy Influence, Citizen Voice and Good Governance Effectiveness Reviews. Oxfam GB, April 2018. http://dx.doi.org/10.21201/2017.2326.

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Cairns, Edmund. I Still Don’t Feel Safe to Go Home’: Voices of Rohingya refugees. Oxfam, December 2017. http://dx.doi.org/10.21201/2017.1466.

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Baluga, Anthony, and Bruno Carrasco. The Role of Geography in Shaping Governance Performance. Asian Development Bank, December 2020. http://dx.doi.org/10.22617/wps200378.

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This paper demonstrates that good governance in one country can influence governance improvements in neighboring countries and highlights that regional political and economic cooperation can benefit institutional development across borders. Governance has a spatial dimension due to spillovers and resource flows across juridical boundaries. This paper finds that governance in a given country—manifested most clearly through voice and accountability—exhibits a positive relationship with those in neighboring countries. Feedback mechanisms are traced in that any change in the income level of a country can affect its governance performance and also impact the governance scores of neighboring countries. This phenomenon is observed in the “Arab Spring,” “Me Too,” and “Black Lives Matter” cross-border movements
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Nazneen, Sohela. Women’s Leadership and Political Agency in Fragile Polities. Institute of Development Studies, June 2022. http://dx.doi.org/10.19088/ids.2022.046.

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Recent evidence from Afghanistan shows that even in the most difficult contexts, women will still protest for their rights. This paper draws on evidence from the Action for Empowerment and Accountability (A4EA) research programme to show how women express their political agency and activism and seek accountability in repressive contexts. A4EA research looked at cases of women-led protest in Egypt, Mozambique, Nigeria, and Pakistan, and explored women’s political participation in Nigeria and Pakistan. The research shows that despite some success in claim-making on specific issues, ‘sticky norms’ and male gatekeeping prevail and govern women’s access to public space and mediate their voice in these contexts. The paper concludes by calling on donors to go beyond blueprints in programming, and to work in agile and creative ways to support women’s rights organising.
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Uche, Chidi, Zita Ekeocha, Stephen Robert Byrn, and Kari L. Clase. Retrospective Study of Inspectors Competency in the Act of Writing GMP Inspection Report. Purdue University, December 2021. http://dx.doi.org/10.5703/1288284317445.

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The research was a retrospective study of twenty-five Good Manufacturing Practice (GMP) inspection reports (from March 2017 through to December 2018) of a national medicine regulatory agency, drug Inspectorate, in West Africa, designed to assess the inspectors’ expertise in the act of inspection report writing. The investigation examined a paper-based tool of thirteen pre-registration Inspection reports and twelve GMP reassessment reports written prior and following an intervention program by external GMP trainers to enhance inspectors’ skill in pharmaceutical cGMP inspection. The study made use of quantitative analysis to investigate each team’s expertise in the act of writing GMP inspection report. Likewise, each report’s compliance with the requirements of three regulatory standards on GMP inspection report writing was ascertained. Impact of intervention program on lead inspectors’ competence was assessed. Lastly, gap in each team writing effectiveness, and lead inspectors’ abilities to deliver an effective report were determined. The results showed one of the inspection team (4.0%) wrote an excellent report. Two (8.0%) of the twenty-five inspection teams penned good inspection reports. Eleven (44.0%) teams drafted needs improvement reports and the remaining eleven teams (44.0%) prepared unacceptable reports. The excellent report and the two good reports had report format that meet expectation. One (50.0%) of the good reports showed the authors possess excellent knowledge of cGMP technical areas. The remain good report (50.0%) revealed the writers’ knowledge.as good. The excellent report showed the authors displayed partial mastery in the use of objective evidence while the two good reports disclosed theirs as having partial and evolving abilities. One of the teams (50.0%) that wrote good reports displayed good use of third person narrative past tense in report writing whereas the other team used the same tense and voice excellently. Generally, a sort of marginal level of performance was prominent among the inspection teams. A gap, if not tackled, will slow down regulatory process through increase report review, litigations that query report factual accuracy (AIHO, 2017) and delay in issuance of marketing authorization. In conclusion, trainings on quality attributes, such as technical content (Quality Management System (QMS) and Site), the use of objective evidence, assignment of risk levels to GMP violations and citing of applicable laws, regulation and guidelines that substantiate GMP observations, were recommended, to enhance knowledge sharing and regulators’ performance in the act of writing inspection report.
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