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Готові списки джерел за темами / Henry Edmund

Добірка наукової літератури з теми "Henry Edmund"

Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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Статті в журналах з теми "Henry Edmund"

1

Hemsted, J. B. "Edmund Henry Hemsted." BMJ 326, no. 7387 (March 1, 2003): 503b—503. http://dx.doi.org/10.1136/bmj.326.7387.503/b.

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2

Biggs, Douglas. "“A Wrong Whom Conscience and Kindred Bid Me to Right:” A Reassessment of Edmund of Langley, Duke of York, and the Usurpation of Henry IV." Albion 26, no. 2 (1994): 253–72. http://dx.doi.org/10.2307/4052307.

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Edmund of Langley, Earl of Cambridge, Duke of York. Just the mention of the name for most historians conjures the image of an historical figure with all the moral fortitude and intelligence of Rowan Atkinson's Black Adder. The fourth surviving son of Edward III, born too late to join in the glorious campaigns of his father, young Edmund became a pawn in the futile games of Plantagenet martial diplomacy. After his father's death, all of Edmund's incursions into the political arena resulted in total failure. Abroad, Earl Edmund's “monumental stupidity” in Portugal tore asunder John of Gaunt's grand strategy to acquire the throne of Castile. At home, Edmund of Langley's “lazy and indifferent” support of Richard II during the appeal of treason against the Duke of Ireland and a number of the young king's other favorites ensured the success of Thomas of Woodstock and the appellants. Though Edmund served as custodian of the realm during Richard's Irish campaign of 1394 and presided over Parliament the following year, such high office overmatched the Duke of York's abilities. Duke Edmund's “fatuous” vacillation in the face of Henry of Lancaster throughout the summer of 1399 cost Richard his throne. As the noted historian and natural philosopher David Hume observed, “The Duke of York was left as guardian of the realm; a place to which his birth entitled him, but which both his slender abilities, and his natural connections with the Duke of Lancaster, rendered him utterly incapable of filling in such a dangerous emergency.” Edmund of Langley's choice to “remain as neuter” in response to Henry of Bolingbroke, along with his treacherous submission to Duke Henry, allowed him and his family to survive the usurpation unscathed. But the new king could find no use for a man who possessed such titanic infidelity, and Henry quickly cast the loathsome York from council and government. Though York lived on until 1402 he remained on the periphery of the Lancastrian establishment. Even Duke Edmund's death attracted little notice, being, as-it-were, only a footnote to his colorless, uninspiring existence.

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3

Shead, Norman F. "Four Scottish indulgences at Sens." Innes Review 58, no. 2 (November 2007): 210–16. http://dx.doi.org/10.3366/e0020157x07000078.

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English interest in the great Cistercian abbey of Pontigny was stimulated by the exiles there of two archbishops of Canterbury, Thomas Becket and Stephen Langton.1 As archbishops of Canterbury, Langton and Edmund of Abingdon made gifts to Pontigny abbey in consideration of the welcome given to Becket.2 Edmund did not die at Pontigny, but was a confraterof the community, and the abbot claimed the body, asserting that Edmund had expressed a wish to be buried there. The process of canonisation was rapid.3 After Edmund's canonisation, Henry III sent a chasuble and a chalice for the first celebration of the feast, and granted money to maintain four candles round the saint's shrine.4 In 1254, en route from Gascony to meet Louis IX in Chartres and Paris,5 Henry visited Pontigny, as his brother Richard of Cornwall, who seems to have pressed for canonisation, had done in 1247.6 Archbishop Boniface of Canterbury ordered the celebration of the feast to be observed throughout his province.7 Pope Alexander IV granted a dispensation to allow Englishwomen to enter the precinct of Pontigny abbey on the feast of the translation of the relics of St Edmund8 (women were normally forbidden to enter a Cistercian monastery). Matthew Paris, the greatest English chronicler of the age, wrote a life of the saint.9 English interest continued into the fourteenth century. In 1331 an English priest was given a licence to visit the shrine,10 but it seems likely that the Hundred Years’ War made pilgrimage to Pontigny difficult.11 The indulgences preserved by the abbey reveal an interest in the shrine throughout the Western Church, granted as they were by prelates from Tortosa to Livonia and Estonia, and from Messina to Lübeck.12

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4

Wilkinson, D. "Henry Edmund Gaskin Boyle 1875–1941." Current Anaesthesia & Critical Care 7, no. 4 (August 1996): 206–7. http://dx.doi.org/10.1016/s0953-7112(96)80095-0.

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5

Wilkinson, David J. "Henry Edmund Gaskin Boyle (1875–1941)." International Congress Series 1242 (December 2002): 269–76. http://dx.doi.org/10.1016/s0531-5131(02)00757-4.

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6

Lyuty, Taras. "Translation Program and “Philosophy” Series." NaUKMA Research Papers in Philosophy and Religious Studies 8 (November 23, 2021): 88–93. http://dx.doi.org/10.18523/2617-1678.2021.8.88-93.

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The review presents the main translations of the classics of philosophical literature in previous years. The publication was made in cooperation with the Mizhvukhamy Foundation and the Tempora Publishing House. The main stress of the review is made on the works of Emanuele Severino, Ibn Sina, Henry David Thoreau and Edmund Husserl.

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7

Weiler, Björn. "Henry III and the Sicilian Business: a reinterpretation*." Historical Research 74, no. 184 (May 1, 2001): 127–50. http://dx.doi.org/10.1111/1468-2281.00121.

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Abstract Henry III of England (1216–72) is frequently portrayed as a hapless fool and simpleton, and the so-called Sicilian Business, i.e. the attempt to secure the Sicilian throne for his son Edmund, is often cited as an example for this. However, once viewed in its broader European context, the undertaking seems less preposterous. Henry showed himself to be a careful planner and talented diplomat; only an inability to settle existing tensions in England prevented him from realizing his ambitions. This, however, was the result not of any personal deficiencies, but of the underlying structures and realities of royal lordship in thirteenth-century Europe.

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8

GUNN, STEVEN. "Edmund Dudley and the Church." Journal of Ecclesiastical History 51, no. 3 (July 2000): 509–26. http://dx.doi.org/10.1017/s0022046999002833.

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Edmund Dudley, minister of Henry VII, was a man both personally extraordinary and yet representative of his age. He abandoned the normal cursus honorum of the legal profession to enter the king's service more suddenly than any of his contemporaries; yet he was one of many common lawyers newly influential in the king's councils of the later fifteenth and earlier sixteenth centuries. He was probably the only layman in Henry's inner circle to have studied at a university; yet within fifty years of his death most English statesmen of the first rank would have done so. In pursuing the king's interests, Dudley generated sufficient animosity to make himself one of the two scapegoats for Henry's policies tried and executed in 1509–10; yet it was more his manner, his efficiency and his political isolation than any difference of intent that distinguished him from Henry's other ministers. In pursuing his own interests he built a large landed estate faster than any of his colleagues, but their aims and eventual achievements were not so different from his. The one respect in which Dudley was unique was that he had leisure, while under arrest in the Tower of London, to commit to paper his thoughts on English government and society. The resulting treatise, The tree of commonwealth, enables us to juxtapose his stated ideals with his actions as a royal minister and as an influential layman. Thereby we may hope to shed new light on the relations between Church, State and lay elites on the eve of the English Reformation.

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9

Jennifer Sisk. "Lydgate’s Problematic Commission: A Legend of St. Edmund for Henry VI." Journal of English and Germanic Philology 109, no. 3 (2010): 349. http://dx.doi.org/10.5406/jenglgermphil.109.3.0349.

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10

Sisk, Jennifer. "Lydgate’s Problematic Commission: A Legend of St. Edmund for Henry VI." JEGP, Journal of English and Germanic Philology 109, no. 3 (2010): 349–75. http://dx.doi.org/10.1353/egp.0.0153.

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Дисертації з теми "Henry Edmund"

1

Ratté, Michel. "La fondation égologique de la phénoménologie et l'extension de sa portée à la phénoménologie génétique : une relecture critique de E. Husserl dans la perspective de M. Henry /." Trois-Rivières : Université du Québec à Trois-Rivières, 2006. http://www.uqtr.ca/biblio/notice/resume/24674327R.pdf.

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2

Schimmer, Thomas M. [Verfasser]. "Phänomenologische Kulturkritik : Praktische und kulturphilosophische Perspektiven bei Edmund Husserl, Martin Heidegger und Michel Henry / Thomas M. Schimmer." Baden-Baden : Ergon Verlag, 2018. http://d-nb.info/1212401158/34.

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3

Christensen, Carleton B. "Self and world from analytic philosophy to phenomenology." Berlin New York, NY de Gruyter, 2008. http://d-nb.info/988967723/04.

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4

Jordan, Timothy Russell. "John Lydgate: Monk-Poet of Bury St. Edmunds Abbey." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1349900903.

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5

Dietrich, Victor. "Affectivité et kairos : temps et décision, analyses phénoménologiques pour un nouveau concept de l'affectivité." Nice, 2011. http://www.theses.fr/2011NICE2005.

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6

Archer, Adrian Avery. "McDowell, Gettier, and the bipartite account of perceptual knowledge /." St Andrews, 2008. http://hdl.handle.net/10023/511.

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7

Kelly, Erin Katherine. ""My dere chylde take hede how Trystram doo you tell": Hunting in English Literature, 1486-1603." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1366055200.

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8

Dalla, Chiara Maude Escoubas Éliane Curi Umberto. "De l'intersubjectivité à la rencontre Husserl, Merleau-Ponty, Maldiney /." Créteil : Université de Paris-Val-de-Marne, 2007. http://doxa.scd.univ-paris12.fr:8080/theses-npd/th0253128.pdf.

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Thèse de doctorat : Philosophie : Paris 12 : 2004. Thèse de doctorat : Philosophie : Università degli studi di Padova : 2004.
Thèse électronique uniquement consultable au sein de l'Université Paris 12 (Intranet). Thèse soutenue en co-tutelle. Titre provenant de l'écran-titre. Bibliogr. f. 303-335.

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9

Harmati, Gregory. "Le problème de la réduction : essai d'interprétation de la méthode de la réduction dans les travaux de Henri Bergson à l'aide de la phénoménologie d'Edmund Husserl." Paris 4, 2001. http://www.theses.fr/2000PA040277.

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Dans ce travail nous avons cherché à comprendre ce qui a poussé Bergson de poser l'intuition comme forme de perception garantissant l'évidence de l'expérience intime de l'évolution de toutes choses dans la durée pure et Husserl de poser le primat absolu de la conscience comme règle première. Pour pallier au manque de précision conceptuelle du langage philosophique, nous avons montré que Bergson trouve un procédé discursif apte à localiser et surtout à reproduire dans des formes d'expressions, métadiscursives l'animation intérieure de l'acte d'intuition. Le paradoxe de la communicabilité justifie pour Bergson une approche méthodologique radicale visant à dépasser l'ontologie naturaliste et l'épistémologie naïve. Bergson parvient ainsi à distinguer entre une conscience superficielle et une conscience profonde. Cette dernière, à laquelle il réduit toute forme de connaissance et jugements, confère un rôle radicalement neuf à la spiritualité. Et cela non seulement parce qu'il pose la métaphysique comme fondatrice des paradigmes scientifiques, mais aussi parce qu'elle permet d'élargir le champ de la perception naturelle en général. C'est de la réduction à un domaine philosophique pur que la méthode intuitive emprunte sa légitimité pratique. Au contraire, si Husserl consacre des recherches entières sur la réduction phénoménologique, c'est pour définir son statut théorique incontournable parmi les étapes méthodologiques de l'élucidation phénoménologique de la connaissance. L'intuition garantit ainsi la donation de l'être, en tant qu'elle ouvre l'accès à la dimension eidétique des vécus en général. Mais si ce rapport transcendantal est conçu sur le mode de l'intentionnalité chez Husserl, Bergson refuse toute idée d'anticipation qui viendrait compléter l'acte d'intuition. Bergson oppose la conceptualisation signitive par l'intelligence à la pureté de l'acte d'intuition, afin de conserver le caractère immédiat et direct de ce que cette forme de connaissance a de spirituel.

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10

Dalla, Chiara Maude. "De l'intersubjectivité à la rencontre : Husserl, Merleau-Ponty, Maldiney." Paris 12, 2004. https://athena.u-pec.fr/primo-explore/search?query=any,exact,990002531280204611&vid=upec.

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Le statut de l'altérité touche à l'essence de la phénoménologie. Husserl le premier a insisté sur le paradoxe de la relation à l'autre qui advient pour lui au niveau de deux corps vivants. Merleau-Ponty a cherché davantage à surmonter toute approche dualiste à partir de l'entrelacement originaire du transcendantal et l'empirique, voire de l'incarnation. L'impossibilité d'un départ purement subjectif incite au passage de l'intersubjectivité à l'incarnation comme ouverture à l'autre. La philosophie de la chair, à travers l'entrelacement de la corporéité et du monde, rend possible le rapprot à autrui mais elle laisse en suspens l'irréductibilité de l'altérité. Avec Maldiney la rencontre est le noyau du problème d'autrui, le monde est le lieu de la rencontre. L'impossibilité de l'accès exhaustif à l'autre est pour lui corrélative de l'impossibilité de l'accès à soi-même. Il se tourne vers la psychose pour montrer l'échec de la rencontre, vers l'art pour viser l'importance du non-thématisable
The question of alterity goes to the heart of phenomenology. Husserl was the first to insist on the paradoxical relation to the other which, for him, takes place on the level of two living bodies. Merleau-Ponty, for his part, attempted to go beyond the dualistic approach by way of the originary interweaving of the transcendental and the empirical, or by way of embodiment. The impossibility of a purely subjective point of departure motivates the transition from intersubjectivity to embodiment as openness to the other. The philosophy of the flesh, by way of the interweaving of corporality and world, makes the relation to the other possible, but it leaves the irreductibility of alterity in suspense. With Maldiney the encounter becomes the core of the problem of the other and the world is then the place of the encounter. The impossibility of an exhaustive access to the other is, for him, correlative to the impossibility of access to oneself. In turning to psychosis, he shows the failure of the encounter and in turning to art, he shows the importance of the non-thematisable

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Книги з теми "Henry Edmund"

1

Henry, James. Selected letters of Henry James to Edmund Gosse, 1882-1915: A literary friendship. Baton Rouge: Louisiana State University Press, 1988.

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2

Fitzgerald's mentors: Edmund Wilson, H.L. Mencken, and Gerald Murphy. Tuscaloosa: University of Alabama Press, 2012.

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3

Lydgate, John. The life of St Edmund, King and martyr: John Lydgate's illustrated verse life presented to Henry VI : a facsimile of British Library MS Harley 2278. London: British Library, 2004.

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4

Long, Richard. British pro-consuls in Egypt, 1914-1929: The challenge of nationalism. Lonson: Routledge, 2005.

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5

Richard, Long. British pro-consuls in Egypt, 1914-1929. Lonson: Routledge, 2004.

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6

Cross, Henri Edmond. Henri Edmond Cross: 1856-1910. Paris: Somogy, 1998.

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7

Gosse, Edmund. Father and son. Oxford: Oxford University Press, 2009.

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8

Françoise, Baligand, ed. Henri-Edmond Cross: Études et oeuvres sur papier. Le Lavandou: Réseau Lalan, 2006.

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9

Henderson, Heather. The Victorian self: Autobiography and Biblical narrative. Ithaca: Cornell University Press, 1989.

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10

Fielding, Dickens, Gosse, Iris Murdoch, and Oedipal Hamlet. New York: St. Martin's Press, 1989.

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Частини книг з теми "Henry Edmund"

1

Schuhmann, Karl. "Henri Bergson." In Edmund Husserl: Briefwechsel, 1765–67. Dordrecht: Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-011-0745-7_88.

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2

Schuhmann, Karl. "Henri Gaston Gouhier." In Edmund Husserl: Briefwechsel, 1909–11. Dordrecht: Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-011-0745-7_108.

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3

Weilandt, Maria. "4.3. Die Parisienne als literarische Figur: Henry James' »The American« (1877) und Edmond de Goncourts »Chérie« (1884)." In Lettre, 128–47. Bielefeld, Germany: transcript Verlag, 2022. http://dx.doi.org/10.14361/9783839461839-006.

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4

Cummings, R. M. "Henry Keepe 1682." In Edmund Spenser, 212. Routledge, 2020. http://dx.doi.org/10.4324/9781003060017-111.

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5

Cummings, R. M. "Henry Hall 1700." In Edmund Spenser, 232–33. Routledge, 2020. http://dx.doi.org/10.4324/9781003060017-126.

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6

Cummings, R. M. "Henry Felton 1713." In Edmund Spenser, 246. Routledge, 2020. http://dx.doi.org/10.4324/9781003060017-134.

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7

Cummings, R. M. "Henry Peacham 1593." In Edmund Spenser, 282. Routledge, 2020. http://dx.doi.org/10.4324/9781003060017-141.

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8

Cummings, R. M. "Henry Stanford 1610." In Edmund Spenser, 125. Routledge, 2020. http://dx.doi.org/10.4324/9781003060017-56.

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9

Cummings, R. M. "Henry Peacham 1612." In Edmund Spenser, 126. Routledge, 2020. http://dx.doi.org/10.4324/9781003060017-57.

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10

Cummings, R. M. "Henry Reynolds 1632." In Edmund Spenser, 164. Routledge, 2020. http://dx.doi.org/10.4324/9781003060017-79.

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