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Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 10 березня 2023

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1

Branny, Grażyna. "Recenzja książki Moniki Malessy‑Drohomireckiej pt. Konwencje, stereotypy, złudzenia. Relacje kobiet i mężczyzn w prozie Josepha Conrada." Literaturoznawstwo 1, no. 13 (April 30, 2020): 87–92. http://dx.doi.org/10.25312/2451-1595.13/2019__08gmtb.

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‘Under Joseph Conrad’s Eyes’: A Review of Monika Malessa-Drohomirecka’s Konwencje, stereotypy, złudzenia. Relacje kobiet i mężczyzn w prozie Josepha Conrada [Conventions, Stereotypes, Delusions: Male-Female Relationships in the Prose of Joseph Conrad] (Universitas, Kraków 2017, 334 pages) The review concerns a Conrad monograph by Monika Malessa-Drohomirecka titled Konwencje, stereotypy, złudzenia. Relacje kobiet i mężczyzn w prozie Josepha Conrada [Conventions, Stereotypes, Delusions: Male-Female Relationships in the Prose of Joseph Conrad], which appeared in print at Universitas as a post-doctoral publication in 2017. As the first full-fledged study on the subject on the Polish market, the book fills a gap in the Conrad studies in Poland in the area that has been well covered in the American and West European Conrad studies. The monograph explores male-female relationships in almost all of Conrad’s oeuvre in the context of his biography, the philosophical and literary trends as well as conventions of his epoch. However, as the review points out, albeit in itself nuanced, Malessa-Drohomirecka’s book seems to lack in in-depth analysis and ‚close reading’ at the expense of scope. Keywords: Joseph Conrad, men and women, relationships

2

Purwanto, Agus. "TINJAUAN KECERDASAN YUSUF BERDASARKAN KECERDASAN SPIRITUAL (SPIRITUAL INTELLIGENCE), KECERDASAN EMOSIONAL (EMOTIONAL INTELLIGENCE), KECERDASAN INTELEKTUAL (INTELLECTUAL INTELLEGENCE) DAN KETANGGUHAN (ADVERSITY QUOTIENT)." Shift Key : Jurnal Teologi dan Pelayanan 10, no. 1 (June 30, 2020): 75–93. http://dx.doi.org/10.37465/shiftkey.v10i1.74.

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One of the people chosen by God to prepare a country and its people in fulfilling His plan, that person was Joseph. Joseph as the maker of history and the link that connects the Book of Genesis to the Book of Exodus, was chosen by God to fulfill His plan, not by going through a smooth road, but there are many steep and abyss as a life experience to go through. The inclusion and guidance of God, made Joseph have something "special", namely intelligence. Intelligence is not only in terms of intellectual intelligence, but various intelligence is given by God to enable Joseph to live his life. This paper reviews Joseph's Intelligence based on Spiritual Intelligence, Emotional Intelligence, Intellectual Intelligence and Adversity Quotient. Joseph's life experience, privileges and obedience ultimately brought success in fulfilling God's plan to preserve the life of a nation.

3

Lyons, William. "On the Life and Death of Joseph of Arimathea." Journal for the Study of the Historical Jesus 2, no. 1 (2004): 29–53. http://dx.doi.org/10.1177/147686900400200102.

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AbstractRecent studies have raised significant questions about where the historical Joseph of Arimathea ends and the Joseph of legend begins. Here it is argued that the Markan Joseph was a devout Jew who buried Jesus for reasons of either personal piety or communal duty. He was subsequently either 'defended' as a sympathizer (Luke), explicitly 'converted' (Matthew, John), or suppressed by 'harmonizing' commentators. Both Crossan's argument that Mark created his Joseph ex nihilo to solve the problem of the loss of Jesus' body, and Brown's argument that the pious Joseph must have subsequently become a believer, are considered and rejected. It is suggested that Mark found Joseph's name in earlier tradition and retained it because it suited a specific motif, the appearance of exemplary characters who provide a critical contrast to the Markan disciples. The historical Joseph almost certainly lived and died a pious Jew.

4

Panaro, Antonio. "Il personalismo di Joseph Ratzinger/Benedetto XVI." Roczniki Teologiczne 67, no. 2 (December 16, 2020): 5–14. http://dx.doi.org/10.18290/rt20672-1.

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Personalizm Josepha Ratzingera/Benedykta XVI Joseph Ratzinger w autobiografii zatytułowanej Moje życie pisze o swoim spotkaniu z personalizmem, który potem odnalazł jako jasno wyeksponowany u Marcina Bubera: „Stało się [spotkanie z personalizmem] dla mnie istotnym duchowym przeżyciem. Personalizm ten kojarzył mi się mimowolnie z myślą Augustyna, który w Wyznaniach wyszedł mi niejako naprzeciw z całą swoją ludzką namiętnością i głębią”. Od tamtego momentu cała teologia Ratzingera zaczęła emanować personalizmem. Jest on przekonany, że „Wiara chrześcijańska nie przedstawia jakiejś idei, lecz Osobę” (Wprowadzenie w chrześcijaństwo). Personalistyczne myślenie Josepha Ratzingera uwypukla się bardziej, gdy Ratzinger analizuje sakrament chrztu oraz treść wyznania wiary w Jednego a zarazem trójosobowego Boga. „U początku bycia chrześcijaninem nie ma decyzji etycznej czy jakiejś idei, ale natomiast spotkanie z wydarzeniem, z Osobą” (Deus Caritas est 1). Joseph Ratzinger/Benedykt XVI podkreśla znaczenie osoby w całej swojej teologii. Przedstawia on jednak personalizm w najczystszej postaci, szczególnie kiedy bada koncepcję osoby pod kątem trynitologicznym i chrystologicznym.

5

Baharuddin, Rahmawati. "THE STORY OF JOSEPH IN THE GENESIS AND SURAH YUSUF." ULUL ALBAB Jurnal Studi Islam 10, no. 2 (December 28, 2018): 155–72. http://dx.doi.org/10.18860/ua.v10i2.6057.

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The beauty of Joseph's story has become a byword, long before the arrival of Islam. The Qur'an itself confirms that the story of Joseph is the best (ahsan al-qasas). The study of the Qur'anic text and the New Testament (Genesis 37-50) shows the similarity of the story of Joseph in outline, but also the differences in function and reasoning of the story. The first fact shows the similarity of religious and literary discourse between the Islamic and Jewish communities at the beginning of the coming of Islam, while the second shows the originality of the story of Yusuf in the Qur'an. In the New Testament the story of Joseph emphasizes the history of the journey of a nation, while the Qur'an describes the story of Joseph to strengthen the belief of the Prophet and his followers.

6

Garstad, Benjamin. "Joseph as a Model for Faunus-Hermes: Myth, History, and Fiction in the Fourth Century." Vigiliae Christianae 63, no. 5 (2009): 493–521. http://dx.doi.org/10.1163/157007208x389875.

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AbstractFaunus-who-is-also-Hermes is one of the composite god-kings dealt with in the polemical Christian 'Picus-Zeus narrative' of the fourth century. The narrative of his life is based on the Biblical account of Joseph, along with the elaborations on Joseph's life in Hellenistic Jewish fiction. Whereas Joseph is a virtuous hero, however, Faunus-Hermes is a villain who practices sorcery and usurpation and ultimately induces men to worship him as a god. The Hellenistic novels and especially the philosophical considerations of Philo of Alexandria accentuate the ambiguities in Joseph which might allow a bad character to be developed out of his good character. The Clementine Recognitions, moreover, offer an understanding of history and human character according to which good and evil come in contrasting and inimical pairs. Altogether, the use of Joseph as a model for Faunus-Hermes allows the author to subtly introduce a moral message in what seems to be a blunt and unadorned history.

7

Pardede, Rio Janto, Yatmini Yatmini, and Metboki Martinus. "Joseph's Personal Spirituality and Adversity Quotient Based on Genesis 37-50: A Content Analysis of Literature." Analisa: Journal of Social Science and Religion 6, no. 02 (December 31, 2021): 147–64. http://dx.doi.org/10.18784/analisa.v6i02.1427.

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Success is everyone's dream, but not a few people retreat and even fail because they are not ready to face the process of achieving that success. Joseph is the son who is dearest to his father, but this makes his brother hate him. Joseph is a character in the Bible, and Joseph realized that all the thoughts of his brothers, all the difficulties he experienced, were solely in God's design, and God had a good purpose in the difficulties he experienced. In a sense, Joseph's personal spirituality determines how he can have an adversity quotient so that Joseph became a tough person in facing all the challenges of his life. This study aims to analyze personal spirituality and adversity quotient. The research method used is content analysis. Research questions: what is the relationship between personal spirituality and Adversity Quotient? and to what extent can personal spirituality make someone strong in AQ? The result showed that personal spirituality and adversity quotient is related to one another. Based on the text analysis, it was found that the relationship between personal spirituality and adversity quotient on content: personal spirituality that comes from family influence, personal spirituality that comes from character, Joseph's spirituality in facing challenges (family, female, wealth and power), and personal spirituality in the knowledge of God and understanding His plan thus forming his adversity quotient.

8

Reinalda, Bob. "Das Scheitern von Joseph Avenol." Vereinte Nationen 67, no. 6 (2019): 256–60. http://dx.doi.org/10.35998/vn-2019-0076.

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9

Leigh, Kimberly. "Joseph." Gifted Child Today 30, no. 3 (July 2007): 40–65. http://dx.doi.org/10.4219/gct-2007-40.

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10

Wallace, A. F., and Colin R. Rayner. "Joseph." Plastic and Reconstructive Surgery 79, no. 6 (June 1987): 1021. http://dx.doi.org/10.1097/00006534-198706000-00106.

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11

Brodsky, G. W. Stephen. "Joseph Conrad: Prefaces by Joseph Conrad." Conradiana 47, no. 3 (2015): 257–64. http://dx.doi.org/10.1353/cnd.2015.0030.

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12

Thiessen, Matthew. "4Q372 1 and the Continuation of Joseph's Exile." Dead Sea Discoveries 15, no. 3 (2008): 380–95. http://dx.doi.org/10.1163/156851708x304859.

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AbstractIt has been argued that the fragment 4Q372 1 contains polemic against the Samaritans and their temple cult at Gerizim. While allusions to Samaritans are found in the text, their presence signifies to the restored southern tribes that their restoration is not yet complete. Since the northern tribes, represented by the person of Joseph, remain in foreign lands, the promised deliverance of Deut 32 remains unfulfilled. In contrast to those in the south who might be tempted to conclude, with Ps 78, that God had rejected Joseph, 4Q372 1 suggests that the south's fate is inextricably intertwined with Joseph's fate.

13

Bonham-Carter, Victor. "Michael Joseph: Master of Words. Richard Joseph." Library Quarterly 57, no. 3 (July 1987): 323–24. http://dx.doi.org/10.1086/601912.

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14

Hacham, Noah. "Joseph and Aseneth: Loyalty, Traitors, Antiquity and Diasporan Identity." Journal for the Study of the Pseudepigrapha 22, no. 1 (August 10, 2012): 53–67. http://dx.doi.org/10.1177/0951820712458641.

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The final part of Joseph and Aseneth (chs. 23–29) tells a story that seems unconnected to the main part of the book. It recounts an attempt by Pharaoh's son to kill Joseph and Aseneth, his death and Joseph's 48-year rule over Egypt. Scholarly research barely relates to this story, probably since it inhabits the margins of the love story of Joseph and Aseneth. Neither does this story contribute any valuable commentary on the biblical Genesis narrative. It is suggested that this part of the book underscores the unbroken Jewish loyalty to the Ptolemaic-Egyptian regime in the unique circumstances of deep-rooted Jewish participation in that regime alongside adversarial elites, as well as the need to exhibit and emphasize Jewish loyalty while also depicting an internecine struggle within the royal family. The probable date of the book is therefore the last decade of the second century or the first two decades of the first century BCE.

15

Skolik, Joanna. "Joseph Conrad’s Adventure with English." VTU Review: Studies in the Humanities and Social Sciences 6, no. 1 (December 14, 2022): 30–36. http://dx.doi.org/10.54664/jrgi1488.

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This article discusses Conrad’s Anglophone linguistic identity to show how writing became his “promised land” and fictional homeplace. This fictional retreat reflects his childhood experience, (connected with his Polish background), hopes, and fears, but it is likewise refracted through episodes of his later life. Conrad’s own articulation of his complex relation to English, England, and his own nationality, reveals his outlook on literature and language: “When speaking, writing or thinking in English the word Home always means for me the hospitable shores of Great Britain” (Collected Letters 1:12) and “Both at sea and on land, my point of view is English, from which the conclusion should not be drawn that I have become an Englishman. That is not the case. Homo duplex has in my case more than one meaning” (Najder, Conrad’s Polish Background 240).

16

Dickson, P. G. M. "Joseph II's Reshaping of the Austrian Church." Historical Journal 36, no. 1 (March 1993): 89–114. http://dx.doi.org/10.1017/s0018246x00016125.

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ABSTRACTThe article draws on recently discovered manuscript sources to re-examine Joseph II's structural changes to the Catholic and Uniat church in the Austrian central lands between 1781 and 1790. In contrast to the extensive literature dealing with state policy towards church authority, or Josephinism, these changes have traditionally been the subject of guesswork and misstatement. Joseph has been credited with nationalizing the church, ruthlessly cutting down its monastic numbers, placing the secular clergy on fixed stipends, and financing a wholesale increase in bishoprics, parishes and secular clergy by extensive sales of monastic lands. The article presents new figures for clerical numbers and income before and after Joseph's reforms, and argues that while the latter were radical (though not always consistent) in intention, they were much less so in execution, partly because the church's resources, exposed by the emperor's massive investigation, proved less extensive than he had expected.

17

Linda Wang. "Joseph Weinstock." C&EN Global Enterprise 99, no. 5 (February 8, 2021): 37. http://dx.doi.org/10.1021/cen-09905-obits10.

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18

MIYATAKE, Shiro. "Joseph Nasi." Bulletin of the Society for Near Eastern Studies in Japan 39, no. 1 (1996): 149–65. http://dx.doi.org/10.5356/jorient.39.149.

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19

Graziano, Alba, Robert M. Otten, and Richard H. Dammers. "Joseph Addison." Yearbook of English Studies 16 (1986): 261. http://dx.doi.org/10.2307/3507802.

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20

Boyd, Ian. "Joseph Mitchell." Chesterton Review 33, no. 1 (2007): 191–94. http://dx.doi.org/10.5840/chesterton2007331/288.

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21

Lentz, Thierry. "Joseph Bonaparte." Commentaire Numéro158, no. 2 (2017): 432. http://dx.doi.org/10.3917/comm.158.0432.

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22

Barnett, Louise K., and Robert Merrill. "Joseph Heller." Modern Language Review 84, no. 3 (July 1989): 732. http://dx.doi.org/10.2307/3732467.

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23

Haas, Reimund. "Joseph Weier †." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 94, no. 1 (August 1, 2008): 374–77. http://dx.doi.org/10.7767/zrgka.2008.94.1.374.

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24

Stewart, Alison. "Joseph Drilling." Art Bulletin 70, no. 1 (March 1988): 141. http://dx.doi.org/10.2307/3051161.

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25

Marc’hadour, Germain. "Joseph Delcourt." Moreana 38 (Number 145), no. 1 (March 2001): 81–84. http://dx.doi.org/10.3366/more.2001.38.1.8.

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26

Acerbi, Alberto. "Joseph Henrich." Evolutionary Studies in Imaginative Culture 5, no. 1 (June 1, 2021): 91–96. http://dx.doi.org/10.26613/esic.5.1.217.

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27

Schaffner, Kenneth F. "Joseph LeDoux." Evolutionary Studies in Imaginative Culture 5, no. 1 (June 1, 2021): 97–100. http://dx.doi.org/10.26613/esic.5.1.218.

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28

Mercier, Christophe. "Joseph Conrad." Commentaire Numéro 49, no. 1 (March 21, 1990): 197–99. http://dx.doi.org/10.3917/comm.049.0197.

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29

Heitman, Joseph. "Joseph Heitman." Current Biology 32, no. 3 (February 2022): R106—R109. http://dx.doi.org/10.1016/j.cub.2021.12.046.

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30

Antela, Borja, Marc Mendoza, and Antonio Ignacio Molina Marín. "Joseph Roisman." Karanos. Bulletin of Ancient Macedonian Studies 2 (November 8, 2019): 99–102. http://dx.doi.org/10.5565/rev/karanos.35.

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31

Jenks, William A., and Jean-Paul Bled. "Francois-Joseph." American Historical Review 94, no. 4 (October 1989): 1134. http://dx.doi.org/10.2307/1906706.

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32

Georgelin, Mélanie. "Joseph naufragé." Jusqu’à la mort accompagner la vie N°139, no. 4 (2019): 31. http://dx.doi.org/10.3917/jalmalv.139.0031.

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33

Adams, David, and John F. Moffitt. "Joseph Beuys." Art Journal 50, no. 1 (1991): 96. http://dx.doi.org/10.2307/777096.

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34

Silk, Gerald. "Joseph Kosuth." Art Journal 51, no. 1 (1992): 5. http://dx.doi.org/10.2307/777249.

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35

Grove, Nancy, Mary Ann Caws, and Joseph Cornell. "Joseph Cornell." Art Journal 53, no. 4 (1994): 94. http://dx.doi.org/10.2307/777570.

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36

Ratliff, Gerald Lee, and Eileen Blumenthal. "Joseph Chaikin." Theatre Journal 37, no. 4 (December 1985): 525. http://dx.doi.org/10.2307/3207547.

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37

HOLLERBACH, Alexander. "Joseph Listl." European Journal for Church and State Research - Revue européenne des relations Églises-État 11 (December 31, 2004): 223–26. http://dx.doi.org/10.2143/ejcs.11.0.2029505.

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38

Fraser, T. "Neil Joseph." Medical Journal of Australia 151, no. 8 (October 1989): 483. http://dx.doi.org/10.5694/j.1326-5377.1989.tb101269.x.

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39

Dreyfus-Armand, Geneviève. "Joseph Hüe." Matériaux pour l histoire de notre temps N° 131-132, no. 1 (2019): 74. http://dx.doi.org/10.3917/mate.131.0074.

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40

Gallez, Jean-Pol. "Joseph Moingt." Recherches de Science Religieuse 107, no. 4 (2019): 681. http://dx.doi.org/10.3917/rsr.194.0681.

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41

Clarke, Peter. "Keith Joseph." Economic Affairs 22, no. 3 (September 2002): 57. http://dx.doi.org/10.1111/1468-0270.03761.

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42

Bertuci, Heber Ramos. "Joseph Ratzinger." Teocomunicação 52, no. 1 (September 6, 2022): e43003. http://dx.doi.org/10.15448/0103-314x.2022.1.43003.

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A grandeza intelectual de Ratzinger ultrapassa as barreiras confessionais. Ratzinger é um desses homens de saúde frágil que vivem muitos anos. Pelo que se nota, ele retira força e motivo para viver de sua fé. Neste artigo, no primeiro capítulo, o autor faz uma síntese sobre a carreira eclesiástica e acadêmica de Joseph Ratzinger; no segundo capítulo, aborda sobre Ratzinger e o Concílio Vaticano II (1962–1965), no qual o teólogo alemão foi nomeado, por Paulo VI (1897–1978), teólogo oficial ou peritus; no terceiro capítulo, explica-se uma síntese de Ratzinger como teólogo antes do Papado; no quarto capítulo, uma síntese de Ratzinger como teólogo depois do Papado. Por fim, no quinto capítulo, são citados alguns temas de interesse da pesquisa de Ratzinger. Nestas reflexões, chama a atenção o estilo da comunicação de Ratzinger: é um escritor erudito, que fala diretamente com os seus leitores, descendo ao “nível” de cada um e respondendo as suas dúvidas. Quem lê os textos de Ratzinger, em seus mais de cinquenta anos como escritor, percebe que ele permaneceu o mesmo – um homem acessível que manteve-se no caminho da fé e na direção do próximo.

43

Arac, Jonathan. "Joseph Frank." boundary 2 47, no. 2 (May 1, 2020): 5–17. http://dx.doi.org/10.1215/01903659-8193196.

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Joseph Frank (1918–2013) achieved fame as a literary scholar first with his three-part essay “Spatial Form in Modern Literature” (1945) and then with his five-volume critical biography Dostoevsky (1976–2002). This essay traces his career, emphasizing its divergence from the practices both of New Criticism at its start and of the theory movement in the 1970s and 1980s, and noting the crucial role played by Allen Tate and the Sewanee Review. Unfashionable independence, fidelity to personal fascination, and unremitting effort all play a role in scholarly accomplishment.

44

Stafford, N. "Joseph Larner." BMJ 348, mar10 10 (March 10, 2014): g1909. http://dx.doi.org/10.1136/bmj.g1909.

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45

McNamee, P. "Joseph McEvoy." BMJ 343, sep27 3 (September 27, 2011): d6192. http://dx.doi.org/10.1136/bmj.d6192.

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46

Perelberg, Rosine Jozef. "JOSEPH SANDLER." British Journal of Psychotherapy 15, no. 4 (June 1999): 516–17. http://dx.doi.org/10.1111/j.1752-0118.1999.tb00482.x.

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47

Schreiner, Josef. "Joseph Ziegler †." Zeitschrift für die Alttestamentliche Wissenschaft 101, no. 1 (1989): 1–3. http://dx.doi.org/10.1515/zatw.1989.101.1.1.

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ADAMS, CAROL J. "JOSEPH RITSON." Notes and Queries 37, no. 2 (June 1, 1990): 211—b—212. http://dx.doi.org/10.1093/nq/37-2-211b.

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Panofsky, Wolfgang K. H., and Joseph Ballam. "Joseph Murray." Physics Today 49, no. 7 (July 1996): 85. http://dx.doi.org/10.1063/1.2807705.

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Goodrich, Roy G., and A. Ravi P. Rau. "Joseph Callaway." Physics Today 48, no. 2 (February 1995): 70. http://dx.doi.org/10.1063/1.2807923.

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