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Artykuły w czasopismach na temat „Armstrong”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 1 sierpnia 2024

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1

Siewierska-Chmaj, Anna. "Mityczno-symboliczny paradygmat etniczności Johna A. Armstronga". Sprawy Narodowościowe, nr 46 (4.12.2015): 64–71. http://dx.doi.org/10.11649/sn.2015.034.

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John A. Armstrong’s myth-symbol paradigm of ethnicity The theme of this article is John Alexander Armstrong’s myth-symbol paradigm of ethnicity as a polemic with the modernist theory of nationalism, assuming duplication of the nation in relation to nationalism. According to Armstrong more important for the survival of the nation than political and economic issues, is creating and updating of mythological complex, able to maintain stability of the nation. Reminder ethnicity paradigm seems to be important in the context of the events in Ukraine and observed the process of creating a new political mythology, reinforcing the Ukrainian national identity. Mityczno-symboliczny paradygmat etniczności Johna A. Armstronga Tematem artykułu jest mityczno-symboliczny paradygmat etniczności Johna Alexandra Armstronga, jako polemika z modernistyczną teorią nacjonalizmu, zakładającą wtórność narodu w stosunku do nacjonalizmu. Według Armstronga ważniejsze dla przetrwania narodu były nie kwestie polityczno-gospodarcze, lecz stworzenie i aktualizacja kompleksu mitologicznego, zdolnego do podtrzymywania trwałości narodu. Przypomnienie paradygmatu etniczności wydaje się istotne w kontekście wydarzeń na Ukrainie i obserwowanego tam procesu tworzenia nowej mitologii politycznej, wzmacniającej ukraińską tożsamość narodową.

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Teresa, Carrie. "The Misinterpreted Grin: The Development of Discursive Knowledge About Race Through Public Memory of Louis Armstrong". Journal of Black Studies 50, nr 7 (październik 2019): 682–702. http://dx.doi.org/10.1177/0021934719882579.

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This project explores how expressions of public memory that engage with Louis Armstrong reflect the “tensions and contestations” in the study of memory generally and consideration of his legacy specifically. Expressions of public memory as they relate to Armstrong, reflect a lack of understanding of the Black community’s struggle for freedom. Armstrong has been posited as a “racial figure.” In commemoration, he has been used as an exemplary model that signifies the dilution of racial identity only to binary conceptions of “Tomming” and militant activism. Where public memory has missed the mark in properly commemorating Armstrong’s legacy has been its reticence to engage with the dynamic nature of Armstrong’s life as reflective of the plurality of the Black community itself over the course of the 20th century.

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Firdausiyah, Umi Wasilatul. "Biografi Nabi Muhammad SAW Dalam Sejarah Perspektif Karen Armstrong". Jurnal Ulunnuha 9, nr 2 (30.12.2020): 182–201. http://dx.doi.org/10.15548/ju.v9i2.1972.

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The discourse of this study is about the views of an orientalist, Karen Armstrong, in describing the figure of the Prophet Muhammad by looking at the texts and methods used by Armstrong, and the purpose of this study is to explore Armstrong's understanding of the figure of Muhammad who is actually a role model for Muslims. This study was conducted using a qualitative approach with the type of research in the form of Library Research, accompanied by documentation data collection techniques and methods using historical analytical-descriptive type as a bridge to explain Armstrong's thoughts about the Prophet Muhammad, accompanied by a sociological approach to knowledge and the theory used is effective intellectual heremeneutics. from Gadamer. The results of this paper are related to Armstrong's objective interpretation that Muhammad was an extraordinary figure who had a major influence on the change of the Arabs and Armstrong's text study uses a critical-historical method with an empathetic approach. Armstrong explained the figure of Muhammad, because according to him it is important to be done to improve the history of Islam and the middle east

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4

Maclean, Duncan. "Armstrong and van Fraassen on Probabilistic Laws of Nature". Canadian Journal of Philosophy 42, nr 1 (marzec 2012): 1–13. http://dx.doi.org/10.1353/cjp.2012.0006.

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In What is a Law of Nature? (1983) David Armstrong promotes a theory of laws according to which laws of nature are contingent relations of necessitation between universals. The metaphysics Armstrong develops uses deterministic causal laws as paradigmatic cases of laws, but he thinks his metaphysics explicates other sorts of laws too, including probabilistic laws, like that of the half-life of radium being 1602 years. Bas van Fraassen (1987) gives seven arguments for why Armstrong's theory of laws is incapable of explicating probabilistic laws. The main thrust of the arguments is that Armstrong's metaphysical apparatus serves to drive up the initial probability values stated by probabilistic laws. Armstrong replies to van Fraassen in his (1988) and (1997) by appealing to limiting relative frequencies. Remarkably little has since been written about Armstrong's theory of probabilistic laws and I wish to revive interest in the debate here by assessing Armstrong's response. I will argue that his response fails because the principle of instantiation puts the limiting relative frequencies that he requires out of reach.

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5

McDaniel, Brannon. "On Armstrong’s Difficulties with Adequate Truthmaking Restrictions". Journal of Philosophical Research 44 (2019): 145–56. http://dx.doi.org/10.5840/jpr2019108140.

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D. M. Armstrong rejects various ontologies that posit truths without truthmakers. But, lest proponents of such questionable ontologies postulate suspicious truthmakers in a bid to regain ontological respectability, Armstrong requires a plausible restriction on truthmaking that eliminates such ontologies. I discuss three different candidate restrictions: categorical, natural, and intrinsic difference-making. While the categorical and natural restrictions eliminate the questionable ontologies, they also eliminate Armstrong’s own ontology. The intrinsic difference-making restriction, on the other hand, fails to eliminate any of them. Thus Armstrong lacks a principled reason for rejecting such ontologies.

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6

Beyer, C. Kalani. "The Connection of Samuel Chapman Armstrong as Both Borrower and Architect of Education in Hawai'i". History of Education Quarterly 47, nr 1 (luty 2007): 23–48. http://dx.doi.org/10.1111/j.1748-5959.2007.00073.x.

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Samuel Chapman Armstrong is well known for establishing Hampton Institute, the institution most involved with training black teachers in the South after the Civil War. It is less known that he was born in Hawai'i to the missionary couple Reverend Richard and Clarissa Chapman Armstrong. His parents were members of the Fifth Company of missionaries that arrived in Hawai'i in 1831. Reverend Armstrong withdrew from the mission in 1848 to become the Minister of Public Instruction. Until Reverend Armstrong's death in 1860, he was the major force behind education for Hawaiians in both missionary and public schools

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7

O'Keefe, Daniel. "Evidence-based advertising using persuasion principles". European Journal of Marketing 50, nr 1/2 (8.02.2016): 294–300. http://dx.doi.org/10.1108/ejm-11-2015-0801.

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Purpose – The purpose of this paper is to provide commentary on Armstrong, Du, Green and Graefe’s (this issue) article. Design/methodology/approach – The paper is based on reading and thinking about Armstrong et al.’s article. Findings – One appealing way that advertising practice can be evidence-based is by applying dependable generalizations about what makes for effective ads. Armstrong et al.’s article offers data concerning the application of Armstrong’s persuasive advertising: Evidence-Based Principles (2010) persuasion principles. The article does not provide convincing evidence for the predictive validity of the principles, but it does offer a clear proof-of-concept demonstration of the feasibility of principles-based advertising assessment. Originality/value – The paper’s value lies in its clarification of what claims Armstrong et al.’s data do and do not underwrite.

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8

Juwaini, Juwaini. "KONSEP TUHAN DALAM AGAMA KRISTEN (KAJIAN BUKU SEJARAH TUHAN KAREN ARMSTRONG)". Abrahamic Religions: Jurnal Studi Agama-Agama 1, nr 1 (27.04.2021): 84. http://dx.doi.org/10.22373/arj.v1i1.9487.

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Talking about God has always been a topic of conversation among theologians. Karen Armstrong as a theologian tries to explain the existence of God. Her book entitled The History of God, Karen Armstrong describes in detail the existence of God in the history of human life. The book tells about Karen Armstrong's hesitation in finding the essence of the Trinity in the concept of Christian divinity. Karen Armstrong went through several phases in her skepticism to reach the essence of God in her faith. This paper will discuss Karen Armstrong's view of the Concept of God in Christian Religion using descriptive analysis of the book History of God. The results of the study show that in Christianity the concept of divinity exists in the Trinity, namely God the Father, God the Son and the Holy Spirit. Where Jesus Christ is considered as God because it is believed that Jesus is the Word who became human. The strengths and weaknesses of the Trinity in Christianity that are not understood by everyone. The history book about God examines the history of human perceptions and experiences of God from the time of Prophet Abraham to the present. Karen Armstrong explains in detail the three monotheistic religions, namely Judaism, Christianity and Islam. The book also features Buddhist, Hindu and Confucian traditions. For Karen Armstrong Religion is not about believing in something. Religion is a matter of morals, behaving in ways that change oneself, bringing oneself closer to the holy and sacred.

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9

Angell, Kim. "Chris Armstrong on Global Equality and Special Claims to Resources". Global Justice : Theory Practice Rhetoric 13, nr 01 (29.07.2021): 33–49. http://dx.doi.org/10.21248/gjn.13.01.184.

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In ‘Justice and Natural Resources,’ Chris Armstrong offers a rich and sophisticated egalitarian theory of resource justice, according to which the benefits and burdens flowing from natural (and non-natural) resources are ideally distributed with a view to equalize people’s access to wellbeing, unless there are compelling reasons that justify departures from that egalitarian default. Armstrong discusses two such reasons: special claims from ‘improvement’ and ‘attachment.’ In this paper, I critically assess the account he gives of these potential constraints on global equality. I argue that his recognition of them has implications that Armstrong does not anticipate, and which challenge some important theses in his book. First, special claims from improvement will justify larger departures from the egalitarian default than Armstrong believes. Second, a consistent application of Armstrong’s life plan-foundation for special claims from attachment implies that nation-states may move closer to justify ‘permanent sovereignty’ over the resources within their territories than what his analysis suggests.

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10

Szabo, Peter. "Recovering human inheritance in organisations and society: an exploration of David Armstrong’s “ethical imagination”". Organisational and Social Dynamics 20, nr 2 (31.10.2020): 211–26. http://dx.doi.org/10.33212/osd.v20n2.2020.211.

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This article examines closely, explores, and expands upon David Armstrong’s idea of the ethical imagination in psychodynamically-informed consultation and systems thinking. In his article, published in Organisational & Social Dynamics in 2017, Armstrong sought to recover, and to renew attention towards, the early emphasis of the field on the restoration of human agency in institutional settings. Armstrong challenged the field to broaden its perspective on the dilemmas it seeks to tackle and to “rediscover and re-own the active voice” so as to help people, institutions, and society at large develop more humanely and productively. Using a case study and reference to theoretical work, this article further characterises the experience and role of imagination in organisational consultation, and explores and advances the “ethical” dimensions of Armstrong’s concept. The article concludes by arguing that in the context of the current crises that threaten humanity (e.g. climate change, dehumanising technological innovation), the field of systems psychodynamics needs to devise novel theories, techniques, and, as Armstrong urges, “new forms of group and organisational life”, that recover and revitalise foundational aspects of what makes us human: the capacity to think, the capacity to feel, and the capacity to integrate.

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11

Rosset-Llobet, Jaume, Queralt Rosset-Garric i Ramon Grimalt. "Louis Armstrong’s Lip Problems: Satchmo’s Syndrome Reviewed". Medical Problems of Performing Artists 38, nr 1 (1.03.2023): 1–8. http://dx.doi.org/10.21091/mppa.2023.1001.

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Rupture of the orbicularis muscle of the lips in wind musicians is known as Satchmo’s syndrome because it is assumed that Louis Armstrong (nicknamed Satchmo) suffered this condition. But whether Louis Armstrong really had this problem or not has never been documented. AIMS: This study is a biographical review and an analysis of the existing photographs of Armstrong’s lip with the aim of better understanding the origin and progression of his disorder. METHODS: A review was made of the most important biographies, newspapers, and magazines referring to Louis Armstrong and med¬ical reports about Satchmo’s syndrome. Major archives related to Louis Armstrong were searched for documents, photographs, articles, videos, letters, and other items, using the terms “lip,” “embouchure,” “mouth,” and “problem.” Information was sought on Armstrong’s playing technique, playing schedule, lip changes, lip problems, and other related health issues. RESULTS: It was found that Louis Armstrong suffered dermatological lip problems due to his intense playing schedule and the way he played from the very beginning of his career. This first created swelling and superficial erosions that later became cracks and fissures. These lesions finally produced ulcers which evolved into scar tissue after healing. This made the mucosa thicker and stiffer, making it more difficult for the lip to vibrate and forcing him to increase the tension and pressure in the area in order to play the trumpet. This created a vicious cycle with the scar tissue leading to further problems. These injuries even bled several times while he was playing and, on some occasions, left his mouth and clothes bloodied in the middle of concerts. His biography does not make any reference to difficulties or symptoms that could indicate that he had orbicularis oris muscle rupture, except for the fact that he had trouble playing, a symptom common to any injury to the lips in a wind instrument player. CONCLUSION: Analysis of the existing data indicates that Louis Armstrong’s lip problems were most likely due to mucosa fibromatous hyperplasia resulting from chronic microtrauma rather than a rupture of the orbicularis oris muscle. Therefore, we propose that this disorder should no longer be referred to as Satchmo’s syndrome.

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12

Bradley, Raymond. "Possibility and Combinatorialism: Wittgenstein versus Armstrong". Canadian Journal of Philosophy 19, nr 1 (marzec 1989): 15–41. http://dx.doi.org/10.1080/00455091.1989.10716465.

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In his recently published paper, ‘The Nature of Possibility,’ David Armstrong presents an account of possibility which, he correctly claims, is partly an elaboration of the early Wittgenstein's. Both are combinatorialists. That is to say, both hold that there is a fixed ontology of individuals, properties and relations whose combinations determine the range of all possible states of affairs, and therewith the range of all those totalities of states of affairs which they call possible worlds.But Armstrong's account, I believe, is fatally flawed in ways that Wittgenstein's isn't. And this, I shall argue, is mainly because Armstrong is both an actualist, whose fixed ontology is one of actual individuals, properties and relations, and a reductionist, who tries to reduce the notion of possibility to that of ߢallߣ their combinations. Armstrong seems to think that Wittgenstein at least shares his actualism, and perhaps even his reductionism.

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13

Berger, Ed. "Pops Prevails". Journal of Jazz Studies 8, nr 1 (17.07.2012): 93. http://dx.doi.org/10.14713/jjs.v8i1.32.

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<em>Journal of Jazz Studies</em> Editor, Ed Berger, reviews Ricky Riccardi's 2011 biography of Louis Armstrong, <em>What a Wonderful World: The Magic of Louis Armstrong's Later Years.</em>

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14

Somerville, Patrick. "Armstrong". Ploughshares 49, nr 2 (czerwiec 2023): 106–28. http://dx.doi.org/10.1353/plo.2023.a902371.

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Abstract: The Summer 2023 Issue. Ploughshares is an award-winning journal of new writing. Since 1971, Ploughshares has discovered and cultivated the freshest voices in contemporary American literature, and now provides readers with thoughtful and entertaining literature in a variety of formats. Find out why the New York Times named Ploughshares "the Triton among minnows." The Summer 2023 Issue, guest-edited by Tom Perrotta, features poetry and prose by Marianne Leone, Cheryl Lu-Lien Tan, Andre Dubus III, Fabio Morabito, Jen Trynin, Olufunke Grace Bankole, and Jess Walter, among others.

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15

Harker, Brian. "Louis Armstrong, Eccentric Dance, and the Evolution of Jazz on the Eve of Swing". Journal of the American Musicological Society 61, nr 1 (2008): 67–121. http://dx.doi.org/10.1525/jams.2008.61.1.67.

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From the summer of 1926 to the summer of 1927, Louis Armstrong entered into a partnership at the Sunset Café in Chicago with a husband-and-wife dance team called Brown and McGraw. In doing so, he took part in a long-forgotten tradition of early jazz trumpet players accompanying dancers. The practice began in 1924 with pantomime artist Johnny Hudgins and his many trumpet-playing assistants. Like these trumpeters, Armstrong appeared on-stage with the dancers, playing rehearsed—though not written—solos that closely matched their steps, movements, or facial expressions. Dancers Brown and McGraw had Armstrong's lines notated in an arrangement, allowing them to hire other trumpet players to accompany them whenever they went out on tour. They were known for a dancing style that was fast, acrobatic, and unpredictable—attributes that also describe Armstrong's playing from this period. The rhythmic sensibility the three of them shared seems to have produced fertile interactions. During the time of their collaboration, Armstrong made a major shift in his approach to rhythm. Whereas previously he had tended to rely on more or less fixed rhythmic modules, some of which he inherited from ragtime, his recordings in late 1926 and 1927 reveal a rhythmic vocabulary that is free, flexible, and endlessly inventive—the foundation for the new jazz language that would emerge in the Swing Era.

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Lo Coco, Laura, i Fabian Schuppert. "Attachment, Sustainability, and Control over Natural Resources". Global Justice : Theory Practice Rhetoric 13, nr 01 (28.07.2021): 50–66. http://dx.doi.org/10.21248/gjn.13.01.189.

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In this paper, we discuss Armstrong’s account of attachment-based claims to natural resources, the kind of rights that follow from attachment-based claims, and the limits we should impose on such claims. We hope to clarify how and why attachment matters in the discourse on resource rights by presenting three challenges to Armstrong’s theory. First, we question the normative basis for certain attachment claims, by trying to distinguish more clearly between different kinds of attachment and other kinds of claims. Second, we highlight the need to supplement Armstrong’s account with a theory of how to weigh different attachment claims so as to establish the normative standing that different kinds of attachment claims should have. Third, we propose that sustainability must be a necessary requirement for making attachment claims to natural resources legitimate. Based on these three challenges and the solutions we propose, we argue that attachment claims are on the one hand narrower than Armstrong suggests, while on the other hand they can justify more far-reaching rights to control than Armstrong initially considers, because of the particular weight that certain attachment claims have.

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Hamblen, Karen A. "A Golden Source: Armstrong and Armstrong (1977)". Studies in Art Education 29, nr 4 (1988): 198. http://dx.doi.org/10.2307/1320921.

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Lyth, Peter. "John Armstrong". Journal of Transport History 23, nr 1 (marzec 2002): i. http://dx.doi.org/10.7227/tjth.23.1.1.

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Ivry, Benjamin. "Louis Armstrong". Yale Review 89, nr 2 (28.06.2008): 185–90. http://dx.doi.org/10.1111/0044-0124.00516.

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Hall, Daniel. "Louis Armstrong". Yale Review 89, nr 3 (lipiec 2001): 184–94. http://dx.doi.org/10.1111/0044-0124.00540.

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Wilkinson, Fred, Peter Lewis i Helen M. Fairnie. "John Armstrong". Australian Veterinary Journal 76, nr 8 (sierpień 1998): 554. http://dx.doi.org/10.1111/j.1751-0813.1998.tb10215.x.

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Miller, David. "Armstrong on Justice, Well-being and Natural Resources". Global Justice : Theory Practice Rhetoric 13, nr 01 (28.07.2021): 1–16. http://dx.doi.org/10.21248/gjn.13.01.186.

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This paper argues first that Armstrong is led to see natural resources primarily as objects of consumption. But many natural resources are better seen as objects of enjoyment, where one person’s access to a resource need not prevent others from enjoying equal access, or as objects of production, where granting control of a resource to one person may produce collateral benefits to others. Second, Armstrong’s approach to resource distribution, which requires that everyone must have equal access to welfare, conceals an ambiguity as to whether this means equal opportunity for welfare, or simply equal welfare – the underlying issue being how far individuals (or countries) should be held responsible for the use they make of the resources they are allocated. Third, when Armstrong attacks arguments that appeal to ‘improvement’ as a basis for claims to natural resources, he treats them as making comparative desert claims: if country A makes a claim to the improved resources on its territory, it must show that their comparative value accurately reflects the productive deserts of its members compared to those of countries B. But in fact, A needs only to make the much weaker claim that its members have done more than others to enhance the value of its resources. Overall, Armstrong’s welfarist approach fails to appreciate the dynamic advantages of allocating resources to those best able to use them productively.

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Sun, Qiu Dong, Zheng Guo Liu, Wen Xin Ma i Jiang Wei Huang. "The Equivalent Proving of Two Typical Vector Composing PM Circuits and their Characteristic Analysis". Advanced Materials Research 298 (lipiec 2011): 193–96. http://dx.doi.org/10.4028/www.scientific.net/amr.298.193.

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PM, Vector Composing, Armstrong PM, QAM-based PM, Equivalent Analysis Abstract. Both the Armstrong phase modulation (PM) and QAM-based PM are typical vector composing circuits in the course “Radio Frequency Circuits”. Due to having innate defects of nonlinear phase distortion and parasitical AM, the characteristics of Armstrong PM are not good unless the modulation exponent is small enough. Therefore, the Armstrong PM is an approximate circuit. The QAM- based PM is a quite different circuit from the Armstrong PM, and its defects are not given in general teaching material. The equivalence of two circuits is proved in this paper by mathematical method. So, the QAM-based PM has same pros and cons with Armstrong PM and can be replaced with the latter completely.

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Ha, Keum-Won, Hyuk Ryu, Joonhong Park, Jeong-Geun Kim i Donghyun Baek. "Transformer-Based Current-Reuse Armstrong and Armstrong–Colpitts VCOs". IEEE Transactions on Circuits and Systems II: Express Briefs 61, nr 9 (wrzesień 2014): 676–80. http://dx.doi.org/10.1109/tcsii.2014.2331112.

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Foster, John. "Reply To Armstrong". Harvard Review of Philosophy 12, nr 1 (2004): 27–28. http://dx.doi.org/10.5840/harvardreview20041213.

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Billson, F. A. "Keith Boyce Armstrong". Medical Journal of Australia 149, nr 3 (sierpień 1988): 140. http://dx.doi.org/10.5694/j.1326-5377.1988.tb120539.x.

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Moore, Eric. "Did Armstrong Cheat?" Sport, Ethics and Philosophy 11, nr 4 (28.02.2017): 413–27. http://dx.doi.org/10.1080/17511321.2017.1292306.

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Pronovost, Peter J., Christine G. Holzmueller, Nancy E. Molello, Lori Paine, Laura Winner, Jill A. Marsteller, Sean M. Berenholtz, Hanan J. Aboumatar, Renee Demski i C. Michael Armstrong. "The Armstrong Institute". Academic Medicine 90, nr 10 (październik 2015): 1331–39. http://dx.doi.org/10.1097/acm.0000000000000760.

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DESSAUER, HERBERT C. "ROLAND ARMSTRONG COULSON". American Zoologist 29, nr 3 (sierpień 1989): 823–29. http://dx.doi.org/10.1093/icb/29.3.823.

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Abrahams, Sidney C., i Jenny P. Glusker. "Elizabeth Armstrong Wood". Physics Today 59, nr 11 (listopad 2006): 75–76. http://dx.doi.org/10.1063/1.2435658.

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Armstrong, K. J. "Sidney Temple Armstrong". BMJ 339, jul27 1 (27.07.2009): b3009. http://dx.doi.org/10.1136/bmj.b3009.

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du Preez, Amanda, Terry King, Jenny Stretton i Amanda Bucknall. "Remembering Juliet Armstrong". de arte 47, nr 86 (styczeń 2012): 6–18. http://dx.doi.org/10.1080/00043389.2012.11877169.

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Connolly, William E., Richard E. Flathman i John G. A. Pocock. "George Armstrong Kelly". PS: Political Science & Politics 21, nr 02 (1988): 305–7. http://dx.doi.org/10.1017/s1049096500019879.

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Paterson, Tony. "David Meredith Armstrong". Australian Veterinary Journal 69, nr 12 (grudzień 1992): 339. http://dx.doi.org/10.1111/j.1751-0813.1992.tb09924.x.

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Heap, John. "Terence Edward Armstrong". Polar Record 32, nr 182 (lipiec 1996): 265–70. http://dx.doi.org/10.1017/s0032247400025304.

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Rowe, William J. "Neil Armstrong syndrome". International Journal of Cardiology 209 (kwiecień 2016): 221–22. http://dx.doi.org/10.1016/j.ijcard.2015.11.003.

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Gau, Justin, Ruth Arlow i Will Adam. "Armstrong v Robinson". Ecclesiastical Law Journal 11, nr 1 (10.12.2008): 127–28. http://dx.doi.org/10.1017/s0956618x09001641.

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Kolers, Avery. "Reply to Armstrong". Political Studies 62, nr 1 (14.03.2013): 223–28. http://dx.doi.org/10.1111/1467-9248.12023.

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Pincock, Stephen. "Ernest Armstrong McCulloch". Lancet 377, nr 9765 (luty 2011): 550. http://dx.doi.org/10.1016/s0140-6736(11)60191-8.

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Povey, John. "Robert plant Armstrong". African Arts 18, nr 2 (luty 1985): 6. http://dx.doi.org/10.2307/3336182.

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Richards, E. "IAN WHYTE ARMSTRONG". International Journal of Dairy Technology 55, nr 3 (sierpień 2002): 158. http://dx.doi.org/10.1046/j.1471-0307.2002.00068.x.

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Temple, I. Karen. "Lyle Armstrong: Epigenetics". Human Genetics 133, nr 6 (19.04.2014): 813–14. http://dx.doi.org/10.1007/s00439-014-1442-4.

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Meyer, Andrew R. "Redemption of ‘Fallen’ Hero-Athletes: Lance Armstrong, Isaiah, and Doing Good while Being Bad". Religions 10, nr 8 (19.08.2019): 486. http://dx.doi.org/10.3390/rel10080486.

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Lance Armstrong’s achievements in cycling will forever be overshadowed by his admittance of using unethical performance enhancing means to win. However, Armstrong’s positive social impact of raising awareness, hundreds of millions of dollars, and support for the cancer community are undeniably noteworthy. Clearly, Armstrong’s hero-savior athlete depiction in the media prior to his ‘fall’ was related to the social ‘good’ he was equally known for. This good stands in stark contrast to his demonization since. This dichotomy of Armstrong’s profiling offers a unique opportunity to consider how his rise and fall reflect biblical themes of a sport celebrity. This paper explores the theme of redemption specifically presented in the book of Isaiah, as I explore Armstrong’s media rendering as a fallen hero-athlete following his public acknowledgement of cheating. This manuscript provides a contextual comparison of Armstrong’s story to the redemption of exiled Jews as detailed in Isaiah. Throughout the paper, I present how Armstrong has received a more profound, though less obvious or common redemption through his lifetime ban from sport. Ultimately, this article provides an analysis of a contemporary hero-athletes redemption who cycled for good, while being bad.

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Hartnett, Nicole, Luke Greenacre, Rachel Kennedy i Byron Sharp. "Extending validity testing of the Persuasion Principles Index". European Journal of Marketing 54, nr 9 (6.07.2020): 2245–55. http://dx.doi.org/10.1108/ejm-12-2018-0865.

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Purpose This study aims to independently test the predictive validity of the Persuasion Principles Index (PPI) for video advertisements for low-involvement products with a measure of in-market sales effectiveness. This study follows the inaugural test conducted by Armstrong et al. (2016) for print advertisements for high-involvement utilitarian products with a measure of advertising recall. Design/methodology/approach The method was in line with that developed by Armstrong et al. (2016) for rating advertisements and assessing the reliability of ratings. Consensus PPI scores were calculated for a data set of 242 matched pairs of television advertisements. For each pair, the authors determined whether the advertisement that better adhered to the persuasion principles performed better in-market. Findings Consensus PPI scores predicted the more sales effective television advertisement for 55% (confidence interval (CI) = 49%, 61%) of the 242 pairs. This result is no better than chance and much weaker than the result from the initial validation study, which found that the consensus PPI scores predicted the more recalled print advertisement for 74.5% (CI = 66%, 83%) of 96 pairs. Research limitations/implications This study replicated the application of the PPI as per Armstrong’s guidelines and extended validity testing to a different set of advertising conditions. Findings indicate that better adherence to the persuasion principles produces only a weak, positive effect for predicting the performance of television advertisements for low-involvement products. A research agenda that flows from the results is discussed. Practical implications The authors suggest that the PPI in its present form is best used to predict advertising performance under conditions as per the inaugural validation test (Armstrong et al., 2016). Originality/value Advertisers will require compelling evidence of the PPI’s predictive accuracy to adopt the tool for pre-testing advertising. This study is the first independent test of the predictive validity of the PPI and its generalisability across advertising conditions. Another contribution of this study is the assessment of Armstrong’s advice to remove unreliable ratings. The authors show that this procedure, surprisingly, does not improve the predictive accuracy of the PPI.

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Grig, Lucy. "Roman History". Greece and Rome 64, nr 2 (październik 2017): 199–204. http://dx.doi.org/10.1017/s0017383517000110.

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Let's begin at the beginning, with a book by Jeremy Armstrong that takes us back to the Early Republic, from the sixth to fourth centuries bce, examining the social and political transformations of that period and looking at the very foundation of the Roman state. The challenges of working on this early period are well known. Indeed, Armstrong early on says that he will eschew an overly optimistic, positivistic approach to the later literary account and make use of the substantial archaeological evidence. This archaeological evidence is crucial in drawing up a picture of the social and economic context of early Latium. However, the problematic literary accounts still often appear as rather too unproblematic framing narratives for what follows. Armstrong's account is chronological, taking us, as the title suggests, from the early ‘warlords’ to the military society of the Republic in the wake of the Latin Settlement in 338 bce. What we have here is a properly ambitious attempt to explain this crucial transition – but many problems and questions undoubtedly remain in the study of the early days of the Republic.

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Supriyanto, Supriyanto. "Principles Of Compassion In The World Religions For Coexistence Among Religions In The Perspective Of Karen Armstrong". MAWA IZH JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 13, nr 02 (18.10.2022): 105–26. http://dx.doi.org/10.32923/maw.v13i02.2663.

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Abstract Sociologically, the face of human life on this earth is pluralistic, not only in culture, language, ethnicity, customs, skin color and ethnicity, but also in aspects of religious beliefs. The problem is, the plurality of religious beliefs colored by clash after clash between various adherents of different religions. In modern history, there have been so many violent conflicts and acts of terrorism that have occurred in the name of faith in various parts of the world. Although various motives other than religion can be sought, the perpetrators of modern terrorism claim to be inspired and motivated by a certain understanding of religion. Karen Armstrong presents a brilliant offer to the conflict that must be sought for a common platform that is fundamental and lies at the heart of every tradition of the world's major religions such as Islam, Judaism, Christianity, Hindi, Buddhism, and Confucianism. Karen found a fundamental principle that could become a common platform among world religions, namely the principle of compassion. This article will discuss Karen Armstrong's thoughts on the principles of compassion in the world's religious traditions for inter-religious coexistence using a historical and philosophical critical approach in depth. Keywords: Compassion, World religion, coexistence, Karen Armstrong Abstrak Secara sosiologis, wajah kehidupan umat manusia di muka bumi ini berbentuk pluralistik bukan hanya dalam budaya, bahasa, etnis, adat, warna kulit dan suku bangsa, melainkan juga dalam aspek keyakinan agama. Persoalannya, pluralitas keyakinan agama tersebut tidak jarang diwarnai dengan benturan demi benturan antara pelbagai penganut agama yang berbeda satu sama lain. Dalam sejarah modern ini, terdapat begitu banyak konflik kekerasan dan tindakan terorisme yang terjadi atas nama keyakinan diberbagai belahan dunia. Meskipun bisa dicari pelbagai motif-motif selain agama, para pelaku terorisme modern tersebut mengaku diilhami dan dimotivasi oleh pemahaman tertentu atas agama. Karen Armstrong menyuguhkan sebuah tawaran brilian terhadap konflik tersebut bahwa harus dicari sebuah common flatform (pijakan bersama) yang bersifat fundamental dan terletak dalam jantung setiap tradisi agama-agama besar dunia seperti Islam, Yahudi, Kristen, Hindi, Buddha, dan Kong Hu Cu. Karen menemukan sebuah prinsip fundamental yang bisa menjadi common flatform antar agama-agama dunia yakni prinsip belas kasih (compassion). Artikel ini akan mendiskusikan pemikiran Karen Armstrong tentang prinsip-prinsip belas kasih dalam tradisi agama-agama dunia bagi koeksistensi antar umat beragama dengan menggunakan pendekatan historis dan dan kritis filosofis secara mendalam. Kata Kunci: Belas kasih, Agama dunia, koeksistensi, Karen Armstrong

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Drew, Kristin, Celeste Goh Yergin, Adam Snoap, Victoria Claire James, William Collins i Thomas Schrepfer. "Association of Residual Low-frequency Hearing Loss in Children and Type of Ventilation Tube Placed During Myringotomy With Tympanostomy Tube Placement". Otology & Neurotology Open 4, nr 2 (26.04.2024): e053. http://dx.doi.org/10.1097/ono.0000000000000053.

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Objective: Assess whether titanium Tytan tympanostomy tubes result in a larger air-bone gap (ABG) at lower frequencies compared to Armstrong and Paparella tubes. Study Design: Retrospective cohort study. Setting: Pediatric otolaryngology department of a 1000-bed academic center. Patients: A cohort of 110 children, aged 4–16 years, who had no sensorineural hearing loss or congenital syndromes and underwent tympanostomy tube placement between August 2018 and February 2021. Interventions: Tympanostomy procedures using Tytan, Armstrong, or Paparella tubes. Main Outcome Measure: Evaluation of pure tone average (PTA) and ABG at frequencies of 500 and 250 Hz. Results: Tytan tubes enhanced PTA and ABGs across studied frequencies. Nonetheless, post-Tytan tube placement exhibited significantly worse PTA and 500 Hz ABG compared to Armstrong and Paparella tubes (P < 0.05; P < 0.0001). Additionally, 250 Hz ABG post-Tytan was inferior to post-Armstrong (P < 0.0001). Relative risks of persistent ABG ≥ 15 dB with Tytan versus Armstrong tubes were 2.36 (1.62–3.44) at 500 Hz and 1.49 (1.09–1.99) at 250 Hz. Against Paparella tubes, these were 2.11 (1.28–3.72) at 500 Hz and 1.12 (0.81–1.67) at 250 Hz, the latter being not significant. Conclusion: While Tytan tubes optimize PTA, they are linked to enduring ABG ≥ 15 dB at lower frequencies. Notably, they perform less favorably in terms of 500 Hz PTA and ABG compared to both Armstrong and Paparella and demonstrate poorer 250 Hz ABG when juxtaposed with Armstrong tubes.

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Cogswell, Michael. "Terry Teachout's Pops". Journal of Jazz Studies 8, nr 1 (17.07.2012): 82. http://dx.doi.org/10.14713/jjs.v8i1.31.

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Armstrong, Imomotimi. "Female Genital Cutting in Ịjọland: Context, Performance, and Songs". Folklore: Electronic Journal of Folklore 85 (kwiecień 2022): 55–74. http://dx.doi.org/10.7592/fejf2022.85.armstrong.

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Female genital cutting is a vexed issue which has generated a considerable body of scholarship in both the humanities and the sciences. In this study, I focus on the ritual among the Ịjọ of Nigeria’s oil-rich Niger Delta region. The paper is purely a cultural analysis of the practice and not one where an argument is put forth, as it were. As such, it gives detailed attention to the performance of the tradition. It also examines some of the reasons why the practice was held in high esteem. The paper further considers some of the subjects of the songs associated with the ritual, including love, sorrow, education, identity, and the supernatural, among others. Data for the study was gathered through observation and interviews.

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Bühler, Ralph. "Lance Armstrong und Ich". Automotive Agenda 3, nr 4 (grudzień 2010): 86. http://dx.doi.org/10.1007/bf03223805.

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