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Статті в журналах з теми "Joseph"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 31 липня 2024

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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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Анотація:
‘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
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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.
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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.
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4

Metom, Philipus Benitius. "PENGANTAR MENUJU TEOLOGI SANTO YOSEPH: MUNGKINKAH DINAMAKAN DENGAN YOSEFOLOGI?" Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 2 (April 30, 2021): 243–79. http://dx.doi.org/10.30822/lumenveritatis.v11i2.1116.

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This paper contains a theological study of Saint Joseph in the context of filling in the year of Saint Joseph which Pope Francis announced in the apostolic letter of Patris Corde. Two questions were raised at the start of this essay: Why is there no discipline of dogmatic theology that deals with theology of Saint Joseph? Is it possible for the theological study of Saint Joseph to be called Josephology, as Mariology and Christology have also been recognized? After basic biblical accounts, teachings and thoughts of the Magisterium of the Church, the pastoral appeal of the liturgy and the possibility of the discipline of Josephology, four points are finally found. First; This paper is called an introduction to Saint Joseph's theology because its establishment as a theological discipline is in the Magisterium of the Church, the holder of infallibility in the teaching of the faith. Second; as an introduction, this paper has only elaborated only a part or less of it, and it is proven that it has not completely explored all knowledge of Saint Joseph, because his new exposition of the biblical basis and a number of the teachings of the Pope, while theological thinking in the tradition of the Church fathers has not been given a place. Third; If it is recognized that the existence of Josephology or Saint Joseph's theology, then this discipline cannot be categorized in the dogmatic theology group of sciences but may be recognized as contextual theology, or rather it is called Saint Joseph's contextual theology. As a scientific discipline, Saint Joseph's theology, or Josephology, describes the observance of faith and piety of Saint Joseph's behavior which God engages in the work of salvation. Fourth; the way to pursue the theology of Saint Joseph or Josephology, not only by reading books of knowledge about the excellence and uniqueness of this father of the faithful, but also by persevering in devotional prayer with him.
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5

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.
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6

Wanat, Benignus Józef. "Saint Joseph Patron of the city of Krakow." Folia Historica Cracoviensia 13 (February 23, 2024): 153–60. http://dx.doi.org/10.15633/fhc.1460.

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The largest and oldest Carmelite sanctuary of St. Joseph was found, in prepartition Poland, in Krakow - Podzamcze in the no longer existing church of St. Michael the Archangel and St. Joseph4. The monastery was erected in 1611-1637 within the defensive walls of the city, with Bishop Piotr Tylicki’s approval and be nefactors’ support. On 26 October 1636 the bishop of Krakow, Jacob Zadzik, consecrated the church and the main altar under the title of St. Michael the Archangel and Joseph betrothed to the Blessed Mother.
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7

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.
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8

Autiero, Antonio. "Joseph: A different ethics is possible." Studia Teologiczno-Historyczne Śląska Opolskiego 43, no. 1 (June 30, 2023): 15–26. http://dx.doi.org/10.25167/sth.5092.

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The matter of this paper is the ethics of masculinity in the contemporary world from the perspective of the figure of St. Joseph. As a “just man” St. Jospeh has been understood in the writings of St. Alphon M. Liguori as a man who posseses all the virtues. Starting from this assertion the autor developes the ethics of masculinity. In the first point is the speach about the masculine form of justice. The next point concerns somes problem with the masculinity in the contemporary world. At the end of this article the author speaks about concrete proposes for the masculinity of our days on the base of the figure of St. Joseph. The paper presents possibility of morality, that abandons the paradigm of control and dominion and embraces the style of sharing and of caring.
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9

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.
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10

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.
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11

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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12

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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13

Chesterton, G. K. "Joseph." Chesterton Review 50, no. 1 (2024): 13. http://dx.doi.org/10.5840/chesterton2024501/23.

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14

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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15

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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16

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.
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17

Gacka, Bogumił. "The Relational Personalism of Joseph Ratzinger/Benedict XVI." Collectanea Theologica 93, no. 4 (November 15, 2023): 37–52. http://dx.doi.org/10.21697/ct.2023.93.4.05.

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Personalizm relacyjny Josepha Ratzingera polega na przekroczeniu liczby pojedynczej w pojęciu osoby. Istnienie osoby wskazuje na drugą osobę, inną osobę, bowiem osoba jest kimś w relacji z drugą osobą. Joseph Ratzinger dostrzega dwa ważne okresy w kształtowaniu się pojęcia osoby w teologii. Pierwszy okres to przejście od substancji do subsystencji. Drugi okres to przejście od subsystencji do relacji – zatem osoba to nie tylko samoistność, ale samoistność relacyjna. Dla Ratzingera ważna była książka Theodora Steinbüchela (1888–1949) Przełom w myśleniu (Der Umbruch des Denkens, Regensburg 1936), która wprowadziła go w myślenie personalistyczne. Benedykt XVI przeciwstawia się indywidualistycznie pojmowanemu zbawieniu, podkreślając kategorię relacji (Spe salvi, nr 27). Personalizm relacyjny w teologii społecznej stanowi złoty most pomiędzy indywidualizmem a kolektywizmem. Według Josepha Ratzingera stworzenie człowieka na obraz i podobieństwo Boga oznacza, że osoba ludzka jako subsystencja w relacji jest ukonstytuowana w relacji do Boga i bliźnich.
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18

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.
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19

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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20

Hendi, Hendi. "Empat Peristiwa Penting Di dalam Kehidupan Yusuf: Sebuah Kajian Terhadap Kecerdasan Yusuf." DUNAMIS: Jurnal Penelitian Teologi dan Pendidikan Kristiani 2, no. 1 (November 4, 2017): 29. http://dx.doi.org/10.30648/dun.v2i1.130.

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Abstract: Through survey of 4 major events in the life of Joseph in the book of Genesis, the author wants to state that the participation of God to Joseph include a holistic aspect. God prepared him to be the leader of Israel. God changed him to become the new Joseph having intelligence in aspects of morality as well as in intellectual, spiritual, and emotional aspects. The fourth aspects of this intelligence make him an important leader and would save his people, Israel. Through this paper, the readers also can draw important lessons from Joseph's life.Abstrak:Melalui tinjauan 4 peristiwa utama kehidupan Yusuf di dalam kitab Kejadian, penulis hendak menyatakan bahwa penyertaan Allah kepada Yusuf mencakup aspek yang holistik. Allah mempersiapkan Yusuf menjadi pemimpin bangsa Israel. Allah mengubah Yusuf yang lama menjadi Yusuf yang baru yang memiliki kecerdasan bukan hanya soal moralitas tetapi juga intelektual, spiritual, dan emosional. Keempat aspek kecerdasan ini menjadikan Yusuf sebagai seorang pemimpin penting dan akan menyelamatkan bangsanya, Israel. Melalui paper ini juga pembaca dapat menarik pelajaran penting kehidupan Yusuf.
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21

Fauzi, Muhammad Haris, Yuyun Affandi, and Arikhah Arikhah. "Survivor of Sexual Violence in Quranic Perspective: Mubādalah Analysis toward Chapter Joseph in Tafsir al-Azhar." Sawwa: Jurnal Studi Gender 15, no. 2 (October 31, 2020): 173–92. http://dx.doi.org/10.21580/sa.v15i2.6154.

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This research aims to examine and understand cases of sexual violence that befell the Prophet Joseph that was recorded in the verses of the Quran. The Prophet Joseph as a survivor of sexual violence suffered from verbal sexual harassment, attempted rape compulsion, and victim-blaming. The data is obtained by library research and analyzed using the socio-historical approach and qirā’ah mubādalah to analyze the method. The research results indicate that men and women must create a safe space of sexual violence and avoid destructive actions. The Prophet Joseph's strategic move came out of the circle of sexual violence and became a survivor by implementing the unity of God's values in various conditions.
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22

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.
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23

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).
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24

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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25

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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26

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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27

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

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28

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

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29

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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30

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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31

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

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32

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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33

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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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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35

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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36

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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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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38

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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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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40

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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41

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

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42

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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43

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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44

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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45

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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46

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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47

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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48

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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49

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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Анотація:
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.
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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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Анотація:
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.
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