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Autore: Grafiati

Pubblicato: 25 luglio 2024

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1

Wagenaar, Lodewijk, e Mieke Beumer. "Esaias Boursse’s ‘Tijkenboeck’". Rijksmuseum Bulletin 67, n. 4 (15 dicembre 2019): 312–31. http://dx.doi.org/10.52476/trb.9736.

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We do not know who trained Esaias Boursse (1631-1672) to be a painter, but we do know that he became a member of the Amsterdam Guild of St Luke around 1651. He certainly did not have a successful career because he joined the Dutch East India Company (VOC) in 1661. He travelled to Colombo, the capital of the island of Ceylon (Sri Lanka since 1972), captured six years earlier by the Portuguese, by way of Batavia (now Jakarta). In 1663 he was back in Amsterdam – remarkable, as the standard contract with the VOC was for five years. In financial straits again, he re-joined the VOC in 1671 and left for Asia. Shortly after leaving he died at sea. In 1996 an album containing 116 drawings came to light, most of them made by Boursse during his time in Ceylon; he made only a small number during his outward or return journeys to the Cape of Good Hope. The drawings are completely different from his earlier known oeuvre of genre paintings and prints with religious themes. The pages in his ‘Tijkenboeck’ provide a unique picture of what Boursse saw in and around Colombo. They are important evidence of the early days of the VOC in its conquered colony of Ceylon.

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2

Moreno González, María Consuelo. "Editorial". Revista ESAICA 2, n. 1 (27 gennaio 2016): 1. http://dx.doi.org/10.15649/24225126.420.

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3

Senn, Ernst, e Wilhelm Friedrich Laur. "Rezension von: Laur, Wilhelm Friedrich, Esaias Gruber der Alt und Jung". Zollerheimat 4, n. 7 (22 dicembre 2023): 32. http://dx.doi.org/10.53458/zh.v4i7.9466.

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Wilhelm Friedrich Laur: Esaias Gruber der Alt und Jung. Zwei Lindauer Bildhauer. Ein Beitrag zur Geschichte der Renaissanceplastik am Bodensee, in: Neujahrsblatt / Museumsverein Lindau e.V. 8 (1933). 35 Seiten : Illustrationen.

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4

Hellerstedt, Kahren Jones, e George S. Keyes. "Esaias van den Velde 1587-1630". Simiolus: Netherlands Quarterly for the History of Art 15, n. 3/4 (1985): 231. http://dx.doi.org/10.2307/3780696.

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5

PALLADINI, FIAMMETTA. "ESAIAS PUFENDORFS BOGSAMLING I DET KONGELIGE BIBLIOTEK". Fund og Forskning i Det Kongelige Biblioteks Samlinger 31 (1 gennaio 1992): 77. http://dx.doi.org/10.7146/fof.v31i1.40961.

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6

Keyes, George. "Esaias van de Velde and the chalk sketch". Netherlands Yearbook for History of Art / Nederlands Kunsthistorisch Jaarboek 38, n. 1 (1987): 136–45. http://dx.doi.org/10.1163/22145966-90000036.

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7

Klafkowski, Piotr. "A personal look at three Swedish poets: Carl Michael Bellman, Esaias Tegner, Erik Johan Stagnelius". Studia Rossica Gedanensia, n. 4 (30 dicembre 2017): 368–87. http://dx.doi.org/10.26881/srg.2017.4.23.

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The paper is the author’s personal homage to his three favourite Swedish poets. It attempts at showing the Polish readers that Sweden, too, had its share of great poets, as Swedish poetry is almost wholly unknown in Poland. Carl Michael Bellman is compared with his contemporary Robert Burns, Esaias Tegner is presented in the context of epic poems of Denmark and Norway, whereas Erik Johan Stagnelius – in comparison with John Keats and William Blake.

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8

Bartelink, G. J. M., Roger Gryson e B. Lofstedt. "Vetus Latina, Die Reste der altlateinischen Bibel. 12 Esaias". Vigiliae Christianae 44, n. 4 (dicembre 1990): 396. http://dx.doi.org/10.2307/1583844.

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9

Bartelink, G. J. M., Roger Gryson, Walter Thiele, R. Gryson e P. A. Deproost. "Vetus Latina. Die Reste der altlateinischen Bibel. 12. Esaias". Vigiliae Christianae 49, n. 1 (marzo 1995): 88. http://dx.doi.org/10.2307/1584159.

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10

Bartelink, G. J. M., Roger Gryson, Walter Thiele, Eva Schulz-Flugel, Bengt Lofstedt, Reinhard Franz Schlossnikel, Hildegard Konig e Helmut Boese. "Vetus Latina. Die Reste der altlateinischen Bibel. 12 Esaias". Vigiliae Christianae 48, n. 1 (marzo 1994): 97. http://dx.doi.org/10.2307/1584387.

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11

Harvey, Paul B., e Roger Gryson. "Vetus Latina-Die Reste der Altlateinischen Bibel. Vol. 12, Esaias". Journal of Biblical Literature 117, n. 3 (1998): 549. http://dx.doi.org/10.2307/3266468.

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12

Elliott, J. "Review. Vetus Latina, 12, Pars II. Esaias, Fascicule II. R Gryson". Journal of Theological Studies 49, n. 2 (1 ottobre 1998): 724. http://dx.doi.org/10.1093/jts/49.2.724.

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13

Thorsten, Keiser. "Vertragsbegriff und Formproblem im hannoverschen Codex Georgianus von Friedrich Esaias Pufendorf". Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 125, n. 1 (1 agosto 2008): 449–73. http://dx.doi.org/10.7767/zrgga.2008.125.1.449.

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14

Huys Janssen, Paul. "De schiet- en loterijprijzen van de Delftse schutters uit 1621 en 1631". Oud Holland - Quarterly for Dutch Art History 115, n. 3-4 (2001): 187–99. http://dx.doi.org/10.1163/187501701x00235.

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AbstractIn the municipal archives in Delft are two unique printed lists that inform us about events organised by the Delft civic guard in 1621 and 1631. In 1621 a shooting contest was being held and the prices were several pieces of silver and a number of paintings. These were mainly by Esaias van de Velde, but there were also works by Bartholomeus van Bassen, Cornelis Jacobsz Delff, Joos de Momper together with Jan Brueghel the Elder, Pieter van Bronckhorst, the unknown Pieter Jacobsz Lupert and two works by Hendrick Gerritsz Pot. In the document he titles of the paintings are given, but it is not possible to trace any of these works. In 1631 the civic guard organised a lottery. A large number of paintings were to be won, mainly by painters from Utrecht. The first prize was a series of the five senses by Gerard van Honthorst, Abraham (or maybe Hendrick ?) Bloemaert, Paulus Moreelse, Jan van Bijlert and Hendrick ter Brugghen. There were also paintings by Roelandt Saverij, Adam Willaerts, Joost Cornelisz Droochsloot and Gijsbert and Gillis Hondecoeter. Prom Delft Leonaert Bramer, Cornelis Jacobsz Delff, Anthonie Palamedesz together with Barthomeus van Bassen, Palamedes Palamedesz and Jacob Vosmaer are represented. Also two paintings by Esaias van de Velde are mentioned. Again the titles are given, but they offer no clues to any present whereabouts. From a notarial act it appears that in 1644 again a shooting contest was being held. Now there were only seven paintings to be won. They were supplied by the still life painter Evert van Aelst, and he undoubtedly painted them. No titles are given. Again in 1647 and 1661 shooting contests were being held. Now the prices were simple pieces of silver. According to this pattern, over the decades the populariry of paintings in Delft was diminishing.

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15

Schlinker, Steffen. "Auffenberg, Ulrich, Friedrich Esaias von Pufendorfs Entwurf eines hannoverschen Gesetzbuches mit Edition". Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 128, n. 1 (1 agosto 2011): 681–83. http://dx.doi.org/10.7767/zrgga.2011.128.1.681.

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16

Gifford, E. Melanie. "Esaias van de Velde's technical innovations: translating a graphic tradition into paint". Studies in Conservation 43, sup1 (1 gennaio 1998): 145–49. http://dx.doi.org/10.1179/sic.1998.43.supplement-1.145.

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17

Sabilillah, Muhsin, Redyanto Noor e Khothibul Umam. "Wujud Aparatus Ideologi Negara dan Aparatus Represif Negara dalam Novel Babad Kopi Parahyangan Karya Evi Sri Rezeki". Nusa: Jurnal Ilmu Bahasa dan Sastra 18, n. 2 (23 novembre 2023): 58–72. http://dx.doi.org/10.14710/nusa.18.2.58-72.

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Wujud Aparatus Ideologi Negara dan Aparatus Represif Negara yang hadir dalam novel Babad Kopi Parahyangan karya Evi Sri Rezeki yang terbit pada tahun 2020 berusaha diidentifikasi melalui penelitian ini. Penelitian sosiologi sastra ini dikaji dengan data-data kualitatif melalui metode studi pustaka. Penulis menggunakan konsep Louis Althusser tentang Aparatus Ideologi Negara dan Aparatus Represif Negara dalam esainya Ideology and Ideological State Apparatuses (2014) untuk menganalisis wujud Aparatus Ideologi Negara dan Aparatus Represif Negara. Hasil penelitian ini menunjukkan bahwa: (1) Aparatus Ideologi Negara yang teridentifikasi dalam penelitian ini memiliki efek estetis dan naratif yakni memengaruhi tindakan dan pikiran tokoh-tokoh juga menjadi latar dalam novel Babad Kopi Parahyangan; dan (2) Aparatus Represif Negara yang teridentifikasi dalam penelitian ini memberikan kontrol koersif pada tokoh-tokoh yang kontra terhadap agenda-agenda negara yang diceritakan novel Babad Kopi Parahyangan karya Evi Sri Rezeki.Kata Kunci: Ideologi, Aparatus Ideologi Negara, Aparatus Represif Negara, Sosiologi Sastra, Babad Kopi Parahyangan.

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18

Degórski, Bazyli. "Explanationes in Esaiam of St. Jerome. The Outline of its Genesis and Method". Biblica et Patristica Thoruniensia 12, n. 4 (30 dicembre 2019): 449. http://dx.doi.org/10.12775/bpth.2019.024.

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19

Rodan, Martin. "Constantin Brunner und das prophetische Judentum". Aschkenas 29, n. 2 (1 novembre 2019): 351–67. http://dx.doi.org/10.1515/asch-2019-0019.

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Abstract Constantin Brunner studied Judaism from a multitude of sources. The originality of his interpretation of Prophetic Judaism is based, however, on his philosophical concept of »spiritual thinking«, one of the three faculties of his »Fakultätenlehre«. True biblical prophets in the tradition of Moses should, according to Brunner, therefore be considered as »spiritual« geniuses. In his view, the Bible is a collective work of Jewish prophetism which includes Jesus as a late-born prophet. The three traditional monotheistic religions, on the other hand, are seen as more or less distorted versions of Prophetic Judaism. The article discusses Brunner’s approach to authentic biblical prophecy, based on words and acts of Jeremiah, Esaias, Amos and other prophets, focussing on the sources of their prophetic inspiration and on their role in the society of their time. Brunner argues that Prophetic Judaism could play an important role even today by challenging the values of our time.

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20

Krzyszczuk, Łukasz. "Św. Hieronim, Komentarz do Księgi Izajasza (X 34, 1 - X 35, 10) (Commentarii in Esaiam, CPL 584)". Vox Patrum 66 (15 dicembre 2016): 527–67. http://dx.doi.org/10.31743/vp.3474.

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21

Noermanzah, Noermanzah, Arono Arono, Irma Diani e Catur Wulandari. "Pelatihan Penulisan Esai bagi Guru Bahasa Indonesia dalam Menanamkan Keterampilan Berpikir Kritis melalui Strategi QAR". Jurnal Inovasi Pengabdian Masyarakat Pendidikan 4, n. 1 (23 ottobre 2023): 99–110. http://dx.doi.org/10.33369/jurnalinovasi.v4i1.30376.

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Guru bahasa Indonesia tingkat SMA Kota Bengkulu di era 5.0 dituntut selain mampu melaksanakan tugas dalam mengajar dengan menggunakan teknologi informasi dan komunikasi, juga harus mampu melaksanakan pengembangan keprofesian berkelanjutan (PKB). Salah satu kemampuan PKB guru Bahasa Indonesia yang perlu ditingkatkan yaitu dalam hal publikasi ilmiah. Publikasi ilmiah ini tujuannya untuk meningkatkan kemampuan berpikir kritis guru yang akan berdampak pada kemampuan mengajar yang profesional. Salah satu cara untuk meningkatkan publikasi ilmiah guru bahasa Indonesia yaitu memberikan pelatihan penulisan esai bagi guru bahasa Indonesia dalam menanamkan keterampilan berpikir kritis di Kota Bengkulu melalui Strategi Question-Answer Relationship (QAR). Tujuan dari pelatihan ini agar guru bahasa Indonesia mampu menulis esai dan tulisan ilmiah esainya dapat dipublikasi dalam bentuk buku kumpulan esai ber-ISBN yang dapat dijadikan salah satu persyaratan kenaikan pangkat. Pelatihan ini menggunakan strategi QAR dengan teknik diskusi, ceramah, dan praktik membuat esai. Peserta dalam kegiatan ini adalah guru Bahasa Indonesia tingkat SMA sederajat di Kota Bengkulu. Hasil dari pelatihan ini yaitu guru bahasa Indonesia mampu menulis esai dibuktikan dengan produk kumpulan esai ber-ISBN disusun oleh para guru dengan judul Praktik Baik Guru Bahasa Indonesia dalam Mengajar, video pelatihan yang bisa diakses pada Youtube https://youtu.be/D_KxinOvPS0?si=vo6JCN_oryuY9_Oo, dan publikasi artikel hasil pelatihan pada jurnal Sinta 4 yaitu Jurnal Inovasi Pengabdian Masyarakat Pendidikan. Kata kunci: pelatihan menulis esai, keterampilan berpikir kritis, strategi QAR

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22

Golubkov, Andrey V. "Paving the Road to the Historical Novel: “Les Histoires Secrètes” in France at the Turn of the 17th and 18th Centuries". Studia Litterarum 5, n. 4 (2020): 88–101. http://dx.doi.org/10.22455/2500-4247-2020-5-4-88-101.

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This article examines the genre of “secret history” which gained widespread currency in France after the publication of the book Anecdotes of Florence: or, A Secret History of the House of Medici (1685) by Antoine de Varillas. The preface to the book gives an overview of the theory of the genre that welcomes representation of hidden, sometimes “dishonorable” or “insignificant” premises of important events, usually ignored by official historiographers who tend to focus on the façade of their protagonist’s life. Authors of such “secret” stories are advised to use gossips obtained from the “royal” circles and find their way into the studies and bedrooms hidden from the eyes of the others. The article shows the impact that elements of Varillas’s poetic style (ethnographic flair, the topoi of bedroom and “cabinet,” focus on the human body etc.) had on the texts of “secret” memoirs and notes by François-Paulin Dalairac, Esaias von Pufendorf, Madeleine-Angélique de Gomez, and others. A more detailed interpretation demonstrates how historical narrative degraded into fictional prose and in many respects anticipated — together with other sources analyzed in the article — a formula of the historical novel a la Walter Scott.

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Pilter, Lauri. "Romantic Poets in Epic Form of Nordic Countries and Estonia’s Classical Dialect Poetry". Interlitteraria 28, n. 1 (10 agosto 2023): 71–86. http://dx.doi.org/10.12697/il.2023.28.1.7.

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The recently awakened academic interest in the multilingual character of the written culture of the Baltic region in more distant times calls for fresh attention to and reassessment of the poetry of the ethnic minorities that have inhabited the territory of Estonia. One such minority was the Estonian Swedes who dwelt in western Estonia up to 1944. This paper mainly focuses on the lifecourse, as reflected in his poems, of Estonian Swedish native skald Mats Ekman, who wrote in the late 19th and early 20th centuries. Since his work and the whole topic of Estonian Swedish culture are largely unknown in Estonia and everywhere else, except for the direct descendants of that minority, the paper offers the necessary background information, while also applying the method of close reading to a few of the author’s poems in the original Swedish dialect and in English. Parallels are drawn with the major classical authors of neighbouring Nordic countries, such as Esaias Tegnér of Sweden and Aleksis Kivi of Finland, authors who can be seen as models not only for Ekman, but also for a number of significant ethnic Estonian poets who wrote in Estonian, such as Juhan Liiv and Ernst Enno.

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Jóźwiak, Magdalena Małgorzata. "Serafiny w egzegezie biblijnej św. Hieronima ze Strydonu". Vox Patrum 88 (15 dicembre 2023): 113–32. http://dx.doi.org/10.31743/vp.16234.

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W okresie patrystycznym Księga Izajasza cieszyła się ogromnym zainteresowaniem tak wśród greckich, jak i łacińskich egzegetów. Sam św. Hieronim wyjaśniał proroka Izajasza niejednokrotnie. Ten komentarz jest uważany przez badaczy za szczyt Hieronimowej egzegezy. Przedmiotem niniejszego artykułu są passusy z księgi 3 Hieronimowego Komentarza do Księgi Izajasza, w której Strydończyk analizuje między innymi Iz 6, 1-3 oraz Iz 6, 6-7 (por. Hieronymus, Commentarii in Esaiam III 6, 1-3 i 6, 6-7, Vetus Latina 23, s. 307-315; s. 318-320). Otóż, w Iz 6 pojawiają się tajemnicze istoty zwane Serafinami. Po krótkim wprowadzeniu do samego komentarza, prezentujemy w tym artykule zagadnienie Serafinów w Hieronimowej egzegezie w 4 podpunktach: 1) Etymologia terminu Serafin (Serafini = incendentes, comburentes, ardor, incendium, principium oris eorum); 2) Sześć skrzydeł jako jedna z cech dystynktywnych Serafina (dwoma zakrywają twarz Boga (może swoją?), drugą parą skrzydeł zakrywają stopy Boga (a może swoje?), trzecia para zaś służy im do latania); 3) Obowiązki i zadania Serafinów (celebracja świętości Boga oraz są posyłane z różnymi zleceniami); 4) Alegoryczne rozumienie frazy Serafin (Serafiny mogą symbolizować: Stary i Nowy Testament, służebne moce niebieskie lub jakiś cień prawdy odnoszącej się do przyszłej niewoli).

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Steppler, Anna. "Echoes of Heaven". Journal of Musicology 40, n. 2 (2023): 213–47. http://dx.doi.org/10.1525/jm.2023.40.2.213.

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This article explores the musical patronage and practices of Duchess Elisabeth of Braunschweig-Lüneburg (1564–1613), a Lutheran princess of Denmark, and demonstrates that the few extant traces of her musical world testify to her careful command of music to maintain her public identity as devout consort, mother, and widow. It examines three settings of Nun lob mein Seel den Herren by Michael Praetorius (1571–1621), all of which appeared in print during his time as Elisabeth’s Kapellmeister at the Welf court in Wolfenbüttel: an Epithalamium for four choirs, a double-choir motet, and a variation set for the organ. A chorale-paraphrase of Psalm 103, Nun lob mein Seel encapsulates the tension between private religious belief and its jubilant public manifestation through music. Listening to Praetorius’s chorale settings in counterpoint with the printed record of Elisabeth’s musical and devotional life (all written by men) reveals how music helped Elisabeth construct a public image of her piety, even in seemingly private settings. The remarkable Compenius organ, commissioned from Esaias Compenius by Duke Heinrich Julius and, as Praetorius alone records, “his dear wife” Elisabeth for her rooms at Hessen Schloss, offers a glimpse into the more private musical world of a Protestant noblewoman, indicating how even such private spaces were produced, in part, for public consumption.

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Krzyszczuk, Łukasz. "Pseudo-Hieronim, Krótkie streszczenie niedługich rozdziałów Izajasza (In Esaia parvula adbreviatio de capitulis paucis, CPL 585)". Vox Patrum 63 (15 luglio 2015): 475–503. http://dx.doi.org/10.31743/vp.3576.

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Lysikov, Pavel. "State and Church in Byzantium During the Civil War of 1321-1328: the Emperor Andronikos II Palaiologos and the Patriarchs Gerasimos I and Esaias". Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 21, n. 5 (10 novembre 2016): 137–48. http://dx.doi.org/10.15688/jvolsu4.2016.5.13.

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Bak, Krzysztof. "Från nationalhjälte till rikstyrann: Karl XII i det svenska 1800-talets litterära minneskultur". Scandinavistica Vilnensis 17, n. 3 (31 luglio 2023): 511–37. http://dx.doi.org/10.15388/scandinavisticavilnensis.2023.25.

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The overall aim of the article is to investigate the structure and dynamics of the Swedish cultural memory in the nineteenth century. According to the micrological methodology, recommended by leading theorists of cultural memory, the article focuses on five representative texts: three Romantic poems written to the 1818 centenary of Charles XII’s death (Bernhard von Beskow’s “Carl den Tolfte,” Erik Gustaf Geijer’s “Ord till Karl XII:s marsch vid Narva,” and Esaias Tegnér’s “Carl XII”), and two short stories, written in the last decade of the nineteenth century, both depicting the events immediately after the death of Charles XII and thus thematising the cultural memory of the king as communicative memory (Verner von Heidenstam’s “En hjältes likfärd” and August Strindberg’s “Vid Likvakan i Tistedalen”). Analysing the three poems, the article makes an attempt to reconstruct the degree zero structure of the Swedish cultural memory in the nineteenth century. It is argued that the poems’ cultural memory has an eclectic character and requires a kind of archaeological approach. In the first step, the article identifies a tissue of elements, belonging to the pre-industrial cultural memory: cult of the death, burial scenery, relic, fame, ritualization, militarization. The poems subordinate this archaic memory system to the structures which are the products of the nineteenth century and originate from one single social process: industrialization. In the second step, the main part of the article, these industrial components of the poems’ cultural memory are analysed: subjectification, temporalization, historicization, productivization, nationalization, and finally mythicization – the final component is investigated using both Barthesian and Jungian conceptual apparatus. In the third and last step, the article studies the development of this degree zero memory structure during the nineteenth century. Two main evolutionary trends, rooted in two different modifications of the Kantian notion of the Self, are distinguished. The first trend, exemplified by the short story of Heidenstam, implies an existential psychologization of the industrial cultural memory. The second trend, represented by the short story of Strindberg, is based on a naturalistic correction of the Kantian Self and executes a subversive demythicization of the Romantic Charles XII-myth.

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Przybyszewska-Jarmińska, Barbara. "Informacje ze źródeł augustiańskich o życiu muzycznym w warszawskim kościele św. Marcina w XVII wieku oraz o działających w tym czasie muzykach królewskich". Muzyka 65, n. 2 (15 luglio 2020): 25–61. http://dx.doi.org/10.36744/m.446.

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Kościół św. Marcina oo. augustianów w Warszawie od XVII w., kiedy warszawski Zamek Królewski stał się główną siedzibą kolejnych królów Polski, stanowił nie tylko miejsce dość intensywnego uprawiania muzyki przez samych zakonników i muzyków przez nich wynajmowanych, ale i występów kapeli królewskiej. W samym klasztorze zaś znajdowali mieszkanie muzycy królewscy, którzy należeli do zakonu św. Augustyna. Zachowane, pomimo ogromnych strat związanych z kasatą klasztoru po powstaniu styczniowym, rozproszone rękopisy dokumentujące jego dzieje, jak również akta prowincji polskiej oo. Augustianów stanowią niewykorzystywane przez muzykologów cenne źródła wiedzy na ten temat. Pierwszy paragraf artykułu poświęcony jest muzyce i muzykom w kościele św. Marcina. Zawiera informacje o organach i ich remontach oraz o zapoznanych organistach (wśród których był Izajasz z Bochni, Wilhelm Ruczkowski, Mikołaj Sieracki, Marian Chebdowski, Hieronim Bobowski), a także kantorach (jak znani z nazwiska Andreas Jaslav, Ambrosius Gruzelowicz, Marian Chebdowski, Hieronim Bobowski, który w klasztorze w Krakowie pełnił funkcję organisty, Bonawentura Krawarski, Chrysostomus Truszkowski, Esaias Pawlikowicz (?)) i muzykach innych specjalności należących do klasztornej społeczności (tu ponownie Bonawentura Krawarski oraz Andrzej Chrzanowski), jak również o zatrudnianych przez zakonników muzykach świeckich. Na podstawie zachowanych rachunków z lat osiemdziesiątych i dziewięćdziesiątych XVII w. podane są okazje, z jakich w kościele wielokrotnie występowała kapela króla Jana III Sobieskiego, a jednorazowo kardynała Michała Stefana Radziejowskiego. Kolejne paragrafy przynoszą nieznane informacje, zaczerpnięte z rękopisów augustiańskich i różnej proweniencji źródeł uzupełniających, do biografii muzyków królewskich. Dotyczą one nieznanych i niezrealizowanych planów Asprilia Pacellego wyjazdu w 1623 r. do Rzymu, lokalizacji kamienicy, którą w 1648 r. nabył Marcin Mielczewski wraz z małżonką Jadwigą Kołaczkówną, związków Bartłomieja Pękiela z klasztorem św. Marcina i rocznej daty jego śmierci (muzyk zmarł w 1666, a nie ok. 1670 r., jak się dotąd przyjmowało), czasu działalności w Warszawie augustianina, królewskiego śpiewaka-basa Adeodata Barochiusa, jego pochodzenia (z Perugii) oraz udziału, wraz z franciszkaninem konwentualnym Vincenzo Scapittą da Valenza i augustaninem Alfonso Selvaticim w założeniu w kościele św. Marcina bractwa św. Cecylii, wreszcie biografii tego ostatniego, w tym jego związków z kapelą królewską w charakterze śpiewaka-alta sięgających czasów Władysława IV, a kontynuowanych, po przerwie w latach pięćdziesiątych i być może początkach lat sześćdziesiątych, za panowania Jana II Kazimierza, Michała Korybuta Wiśniowieckiego i Jana III Sobieskiego, augustianina-muzyka zmarłego, według źródła wytworzonego w warszawskim klasztorze augustianów w 1678 r., jako królewski kapelmistrz.

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Bartelink, G. J. M., Roger Gryson, Walther Thiele e Hermann Josef Frede. "Vetus Latina. Die Reste der altlateinischen Bibel. 12 Esaias fasc. 2. 11/2 Sirach (Ecclesiasticus), 2. 25 (Pars II) Epistulae ad Thessalonicenses, Timotheum, Titum, Philemonem, Hebraeos, 5. Lieferung (Hbr 2, 16-5, 8)". Vigiliae Christianae 43, n. 3 (settembre 1989): 297. http://dx.doi.org/10.2307/1584067.

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Lind, John. "“Vikinger”, vikingetid og vikingeromantik". Kuml 61, n. 61 (31 ottobre 2012): 151–70. http://dx.doi.org/10.7146/kuml.v61i61.24501.

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“Vikings”, the Viking Age and Viking RomanticismThe aim of this article is to take a critical look at the term “Vikings”, both as it was used in the time now referred to as the Viking Age, and as it is used today. It will also examine the degree to which Scandinavian activity during the Viking Age can justify this name being given to the epoch.With regard to the term “Vikings”, it is pointed out that, from the term’s earliest known occurrence in Anglo-Saxon glossaries around AD 600 up until some point in time around 1300 when it seems to disappear from the Anglo-Saxon and Scandinavian languages, with Icelandic as a possible exception, it was unequivocally used in reference to pirates. In this respect it had no ethnic or geographic connotations but could, in Anglo-Saxon or Norse sources, be used in reference to anyone who behaved as a pirate, anywhere: Israelites crossing the Red Sea, Muslims encountering Norwegian crusaders in the Mediterranean, Caucasian pirates, Estonian and Baltic pirates in the Baltic Sea. Accordingly, a “Viking” was, in the earliest sources, not yet synonymous with a Scandinavian.Furthermore, those who have attempted to derive an etymology for the word have omitted to take into consideration that at an early stage – in the first centuries AD – it was borrowed into Slavonic with the meaning: hero and warrior. Consequently, these attempts were unsuccessful.After having disappeared as a living word, it subsequently emerged from obscurity when Danish and Swedish historians began to compete with respect to creating the most glorious past for their respective countries and, in the process, became aware of the Icelandic sagas as a possible source. However, these historians no longer understood Old Icelandic and had to have the texts translated. The year 1633 saw the first major translation into Danish of Snorri’s Heimskringla. It is apparent from this that the translator was convinced his readers would not know what a “Viking” was. Consequently, explanatory additions were inserted at virtually all its occurrences. These clearly demonstrate that, for the translator, the word still meant pirate and was, as yet, still not synonymous with a Scandinavian.A “Viking” first became a Scandinavian with the advent of Romanticism, primarily thanks to the two Swedish poets Erik Gustaf Geijer (1783-1847), with the poem Vikingen, and Esaias Tegnér (1782-1846), with his new version of the Old Norse Friðþjófs saga hins frœkna. With the publication of these two works “Viking” became for the first time a household word and was now used exclusively in reference to Scandinavians; with this meaning it rapidly spread to other languages. Around the middle of the 19th century the word also began to be used in this sense by archaeologists and historians.Soon the word “Viking” also became linked with the term for a period, the Viking Age, a period which was characterised by increasing Scandinavian activity outside Scandinavia. As the archaeological evidence could not, at that time, yet be dated with any precision, it was the evidence from written sources with respect to attacks on monasteries in the British Isles towards the end of the 8th century AD which, just as is still the case, came to mark the beginning of the Viking Age. While the written sources are today more or less the same as they were in the 19th century, the archaeological record continues to expand rapidly and the potential for dating is constantly being refined. As a consequence, we now know that Scandinavians were active both in the British Isles to the west and along the East European rivers long before the attacks on the above-mentioned monasteries.Although the activities of Scandinavians in the east have never played a major role in general Viking studies, it is perhaps there that they had their most radical consequences for posterity.Dendrochronological dates now show that Scandinavians settled at Staraja Ladoga around AD 750 from where, at an early point in time, they continued along the Volga towards the Caliphate. Later, however, towards the end of the 9th century, the route along the Dnepr to Byzantium became of greater importance. It was here that Scandinavians, known as “Rus”, by establishing military bases intended to safeguard the trade route and, by forging alliances with the local populations, established the principality to which they gave their name and which subsequently became Russia: Undoubtedly the most marked consequence of Scandinavian activity during the Viking Age.These trade-related bases, together with several rapidly growing trading places in the Scandinavian and Baltic areas, were part of a major long-distance trade network which conveyed goods between east and west. A characteristic feature of these trading places was that, apart from the local population, Scandinavians were the only group to be represented at more or less all of them. It seems that this long-distance trade network was based around Scandinavians. If justification is to be found for Scandinavian activity giving its name to an epoch in European history it must be in the form of this long-distance trade network, rather than war and plunder. At the same time, the temporal boundary for this period should be shunted back to the early 8th century.It is clear that our use of the term “Vikings” in reference to Scandinavians of that period is erroneous. In principle it should, in a research perspective, be abandoned in favour of “Scandinavians” or narrow contemporaneous ethnically- or geographically-based terms. But is this possible given that “Viking” has today become one of the most successful brands for Scandinavians and Scandinavia, and with powerful associated commercial interests?John LindCenter for MiddelalderstudierSyddansk Universitet

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Sánchez León, Juan Carlos. "Los sermones del obispo Potamio de Lisboa". Espacio Tiempo y Forma. Serie II, Historia Antigua, n. 11 (1 gennaio 1998). http://dx.doi.org/10.5944/etfii.11.1998.4342.

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Este trabajo analiza los sermones De Lázaro y De martyrio Esaiae prophetae de Potamio, obispo de Lisboa en el siglo IV d.C. Las descripciones «tenebrlstas» de los cuerpos de Lázaro e Isaías que aparecen en estas obras, una «anatomía alucinante» que habla a la vista, al oído y al olfato, son probablemente un ejemplo muy personal de la simbiosis entre la medicina pagana y la teología cristiana que se produjo en el encuentro entre Hipocratismo y Cistianismo durante el Imperio romano.This piece of work analyse De Lázaro and De martyrio Esaiae prophetae Potamius' homilies, who was bishop in Lisbon in the 4th century. The «tenebrist» descriptions of Lazarus and Esaias' bodies, that emerge as these works like a «dazzlin anatomy» that speaks to the sense of sight, to the hearin and to the smell, set probably a very subjective exemple of the symbiosis that came about the pagan medicine and the Christian theology in the meeting between the Hippocratism and the Christianity during the Román Empire.

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Schönström, Rikard. "Imaginations of the North and the South in Esaisas Tegnér’s poetry". Scandinavica 62, n. 2 (21 dicembre 2023). http://dx.doi.org/10.54432/scand/lcdx6418.

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Jonbäck, Francis, e Thomas Ekstrand. "Existential suffering and hopeful theodicy in Esaias Tegnér’s Spleen". Studia Theologica - Nordic Journal of Theology, 3 gennaio 2023, 1–15. http://dx.doi.org/10.1080/0039338x.2022.2155243.

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Saptariana, Saptariana, e Sumarno Sumarno. "Karakteristik Soal Tes Ebtanas Skelah Dasar di Kabupaten Jepara". Jurnal Penelitian dan Evaluasi Pendidikan 2, n. 3 (1 gennaio 2004). http://dx.doi.org/10.21831/pep.v2i3.2088.

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Penelitian ini bertujuan untuk memperoleh gambaran tentang karakteristik soal dan kemampuan peserta tes Ebtanas SD di Kabupaten Jepara. Populasi penelitian ini adalah soal dan seluruh lembar jawaban siswa pada mata pelajaran Bahasa Indonesia, Matematika dan Ilmu Pengetahuan Sosial (IPS). Data penelitian dianalisis secara kualitatif dan kuantitatif dengan menggunakan estimasi parameter butir program Rascal. Hasil analisis data menunjukkan. ketiga perangkat tes tersebut untuk bagian tes objektif maupun bagian tes esainya menunjukkan sebagai perangkat tes yang berkualitas baik. Nilai fungsi informasi butir pada masing-masing perangkat tes nilainya tidak jauh berbeda, yang berarti kualitas ketiga perangkat tes Ebtanas tersebut memiliki tingkat reliabilitas yang hampir sama. Selain itu daya pembeda pada semua perangkat tes, semuanya menunjukkan sebagai butir-butir soal yang baik karena dapat membedakan antara mereka yang menguasai materi dengan yang tidak menguasai materi.

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OSAWA, TAKAHIRO, CHAO FANG ZHAO, I. WAYAN Nuarsa, I. Ketut Swardika e YASUHIRO SUGIMORI. "STUDY OF OCEAN PRIMARY PRODUCTIVITY USING OCEAN COLOR DATA AROUND JAPAN". International Journal of Remote Sensing and Earth Sciences (IJReSES) 2, n. - (31 gennaio 2010). http://dx.doi.org/10.30536/j.ijreses.2005.v2.a1354.

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Ocean primary production is an important factor for determining the ocean's role in global carbon cycle. In recent years, much more chlorophyll-a concentration data in the euphotic layer were derived from the satellite ocean color sensors. The primary productivity algorithms have been proposed based on satellite chlorophyll measurements (Piatt, 1988; Morel, 1991) and other environmental parameters such as sea surface temperature or mixed layer depth (Behrenfeld and Falkowski, 1997; Esaias, 1996; Asanuma, 2002). In order to estimate integrated primary productivity in the whole water column, the vertical distribution of chlorophyll concentration below the sea surface should be reconstructed based on satellite data. In this paper, the vertical profile data of chlorophyll-a (Chl-a) measured around Japan Islands from 1974 to 1994 were reanalyzed based on the shifted-Gaussian shape proposed by Piatt et al (1988). Using this statistical model (neural network) and the photosynthesis irradiance parameters from Asanuma (2002), the distribution of primary productivity and its seasonal variation around Japan islands were estimated from SeaWiFS data, and the results were compared with in situ data and the other two models estimated from VGPM and mixed layer depth model. Keywords: ocean color, primary productivity, chlorophyll profile, artificial neural network

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Susanto, Moh Rusnoto. "MEMETAKAN JEJAK AVANT GARDE DENGAN MENGGARIS ULANG NILAI ESTETIK SENI KONTEMPORER". JOURNAL OF CONTEMPORARY INDONESIAN ART 3, n. 2 (8 aprile 2019). http://dx.doi.org/10.24821/jocia.v3i2.1920.

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Seni kontemporer merupakan konstelasi penting dan barometer pencapaian konsep seni maupun pencapaian tertentu mengenai artistik dengan diskursus yang menopang kemunculan dengan memetakannya. Sebuah aktivitas seni yang tak sekedar mengeksplorasi, mengeksploitasi dan mengumbar eksotika visual namun seni yang mampu menjadi penanda jaman dengan mengekspresikan kritik terhadap peradaban (mempertanyakan diri sendiri mengenai warisan budaya kita) seraya menegosiasi masa depan melalui pandangan kritis baik secara visual, makna artistik maupun intelektual. Pandangan seni yang cair, dinamis, transformatif, hibrid, sinkretisme, dan kontekstual membuka ruang perluasan batasan seni yang rigid dalam membangun jejaring sosio kultural lintas teritorial. Bahasa ungkap yang dilahirkan secara inheren dan spesifik menginvestigasikan, mempresentasikan, merepresentasikan masa kini dalam perhelatan kesadaran kritis hampir semua aspek kesenian yang menghidupi dengan mempersandingkan global, lokal, dan glokal. Profesor Achille Bonito Oliva, seorang kritikus seni dan kurator seni internasional sekaligus guru besar sejarah seni Universitas Sapienza Roma. Kritikus seni yang paling berpengaruh di Eropa peraih berbagai penghargaan kritik yang diantaranya ‘Flash Art International Critic Award’ secara runtut membentangkan esai-esai mengenai Seni Setelah Tahun Dua Ribu. Esai-esainya menjadi bagian penting dalam proses pemetaan seni kontemporer yang dijumpainya sebagai insight, temuan-temuan survey, dan risetnya tentang modernisme untuk memetakan jejak dari avant garde Barat pasca Perang Dunia II hingga kini, merevolusi, dan menggaris ulang nilai estetik (nilai ekonomi seni termasuk peran sosial dan kultural dari seniman abad 21). Buku ini penting disimak, dipelajari, ditinjau, dikaji, dikomparasi, dan dijadikan referensi akademik. Paparannya yang ringkas, sederhana, naratif, mudah dipahami secara cepat dengan panduan dokumentasi data visual yang lengkap dan contoh karya yang menggugah. Esai yang disajikan dalam dua bahasa sekaligus (Indonesia-Ingris) sangat memudahkan diserap para pembaca lokal maupun internasional. Gaya bahasanya yang lugas, elaboratif, pemilihan diksi yang tepat, dan keluasan pandangan kritis membuat buku ini makin penting dimiliki sekaligus dicermati. Kata Kunci: Avant-Garde, Memetakan, dan Seni Kontemporer

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Natsir, Ahmad. "PEREMPUAN BERPAYUNG MAQASID: TELAAH PEMIKIRAN KALIS MARDIASIH". Kodifikasia 16, n. 2 (26 dicembre 2022). http://dx.doi.org/10.21154/kodifikasia.v16i2.5240.

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Tulisan ini bertujuan untuk mengungkap pemikiran Kalis Mardiasih yang tersebar di berbagai esai-esainya. Berbagai tulisan Kalis yang muncul merupakan bentuk respon kegelisahannya atas fenomena kemanusiaan dan keberagamaan dalam masyarakat. Peristiwa perundungan dengan simbol agama, diskriminasi terhadap perempuan, serta isu-isu kemanusiaan telah memotivasinya untuk menulis kemudian mendakwahkan keadilan, kesetaraan hak antara laki-laki dan perempuan tetap dalam bingkai Islam. Penelitian ini merupakan penelitian kualitatif dengan menggunakan kerangka kerja delapan poin telaah Amin Abdullah. Namun penelitian ini hanya memanfaatkan lima poin yang telah digariskan oleh Amin Abdullah. Penelitian ini memberikan kesimpulan bahwa, Kalis Mardiasih mnggunakan pijakan maqasid al-shariah dengan hifz al-nafs, dan hifz al-din sebagai kata kunci dalam merespon fenomena yang terjadi. Pembelaannya terhadap perempuan, dan kaum minoritas menggunakan hifz al-din sementara kampanyenya akan Islam yang ramah dan damai menggunakan akar hifz al-din. Dengan ini Kalis Dapat dikatakan sebagai penerus dakwah universalisme Islam yang dikembangkan oleh Abdurrahman Wahid. [This paper aims to reveal the thoughts of Kalis Mardiasih spread inhervarious essays. Kalis's various writings appeared to respond toheranxiety over the phenomenon of humanity and religion in society. Instances of bullying with religious symbols, discrimination against women, and humanitarian issues have motivated her to write and then indict justice; equal rights between men and women remain within the frame of Islam. This qualitative research uses the eight-point framework of Amin Abdullah's study. However, this study only took advantage of the five points outlined by Amin Abdullah. This study concludes that Kalis Mardiasih uses the footing of maqasid al-shariah with hifz al-nafs, and hifz al-din as keywords in responding to the phenomenon that occurs. her defense of women and minorities used hifz al-din, while her campaign for a friendly and peaceful Islam used the roots of hifz al-din. With this, Kalis Can be said to be the successor to the proselytizing of Islamic universalism developed by Abdurrahman Wahid.]

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Nurul Khotimah, Putri Wulansari,. "Membumikan Ilmu Sosial Profetik: Reaktualisasi Gagasan Profetik Kuntowijoyo dalam Tradisi Keilmuwan di Indonesia". Jurnal PROGRESS: Wahana Kreativitas dan Intelektualitas 7, n. 2 (30 dicembre 2019). http://dx.doi.org/10.31942/pgrs.v7i2.3116.

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Abstract Not only does modernization offer technological sophistication and convenience for all human activities, but this phenomenon also presents a phase called the post-truth era. This phenomenon occurs when the loss of the existence of scientists or intelligentsia by the anti-intellectualism movement which is called the death of expertise. The term death of expertise which was popularized by Tom Nichols eventually became so popular globally including in Indonesia. At least the post-truth era, the death of expertise and the industrial revolution 4.0 became a very popular issue in Indonesia, so that it indirectly showed stuttering and acute inferiority in the scientific tradition in Indonesia. Because in the 90s the Indonesian Muslim scholar Kuntowijoyo had dismissed the phenomena and problems of modern society through his collection of essays such as Muslims without Mosques and Political Identity of Muslims. Therefore this paper uses a descriptive qualitative approach aimed at describing the urgency of the re-actualization and revitalization of prophetic social science in the perspective of Kuntowijoyo's thoughts. In addition, the Prophetic Social Sciences (ISP) is also placed in the Indonesian context so that Indonesia is able to have an authentic scientific tradition, and be able to deliver the Indonesian people to face all the challenges of changing times without losing the humanity and rationality. Furthermore, this paper also presents the problem of the development of science in Indonesia to highlight the urgency of the reactualization of prophetic Social Sciences in the scientific tradition in Indonesia. Keywords: Reactualization, Prophetic Social Sciences and Kuntowijyo. Abstrak Modernisasi tidak hanya menawarkan kecanggihan teknologi serta kemudahan bagi segala aktivitas manusia, tetapi fenomena ini turut menghadirkan sebuah fase yang disebut sebagai era pasca kebenaran. Fenomena ini terjadi ketika hilangnya eksistensi ilmuwan atau kaum intelegensia oleh gerakan anti intelektualisme yang disebut sebagai matinya kepakaran. Istilah matinya kepakaran yang dipopulerkan oleh Tom Nichols tersebut akhirnya menjadi begitu populer secara global termasuk di Indonesia. Setidaknya era pasca kebenaran, matinya kepakaran dan revolusi industri 4.0 menjadi isu yang sangat digemari di Indonesia, sehingga secara tidak langsung memperlihatkan kegagapan dan inferioritas akut dalam tradisi keilmuwan di Indonesia. Sebab di era 90-an cendikiawan Muslim Indonesia Kuntowijoyo telah menganggas fenomena dan problematika masyarakat modern melalui kumpulan esai-esainya seperti Muslim tanpa Masjid dan Indentitas Politik Umat Islam. Oleh karenanya tulisan ini menggunakan pendekatan kualitatif deskriptif bertujuan memaparkan mengenai urgensi dari reaktualisasi dan revitalisasi ilmu sosial profetik dalam persfektif pemikiran Kuntowijoyo. Selain itu, Ilmu Sosial Profetik (ISP) ini turut diletakkan dalam konteks keindonesia sehingga Indonesia mampu memiliki tradisi keilmuwan yang autentik, serta mampu mengantarkan bangsa Indonesia menghadapi segala tantangan perubahan zaman tanpa kehilangan sisi humanitas dan rasionalitas. Selanjutnya, dalam tulisan ini turut dihadirkan problematika pengembangan ilmu pengetahuan di Indonesia untuk menegaskan urgensi dari reaktualisasi Ilmu Sosial profetik dalam tradisi keilmuwan di Indonesia. Kata kunci: Reaktualisasi, Ilmu Sosial Profetik dan Kuntowijyo.

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