I should like to make an attempt to get at that spiritual essence possessed by Mr. Stagg. We all have our own particular qualities in this respect, but Mr. Stagg is truly one of our great men today, and to discover what lies behind his greatness is to make the problem of registering his strength that much clearer. Mr. Stagg stands for something conceded to be great force in American athletics. His code of living, playing, and fighting, and his lifetime spent in guiding young men according to his standards for these activities, have stamped him as a veritable monument in the eyes of our youth. There is strength in the name Stagg, strength in the man, and in the eyes that watch so keenly as boys continue to pass under his tutelage. This strength is moral, a kind of pillar lacking in the structure of many so-called successful men who grew into power during Mr. Stagg's years. He has never compromised his position when opportunities for doing so were plentiful. I should like to make one further point. This is in relation to the material. The medium used is Jarrah wood. It is hard enough to suggest strength, red enough to imply warmth, and yet soft enough to be in sympathy with the generosity of the man portrayed. Stone is cold. It would be more suitable to a portraiture of a Rockefeller, certainly not a Stagg. Wood is a material that comes from a growing life-form, rooted in the ground. It takes its strength gradually as the years roll by. What better choice of medium could be made? At this point the reader may or may not agree with me when I say that the diverse pattern of mental gymnastics undergone by the artist demands more understanding than the observer of his work can fathom. Aside from the psychological and philosophical relationships there are the technical aspects of the creative effort. These latter consideration will be found in the text of the paper. Mr. Amos Alonzo Stagg was the model chosen for the sculpture. The choice was prompted by Dr. Tully C. Knoes who was to have been the subject for the study. Dr Knoles preferred that his close friend and fellow worker, Mr. Stagg, be selected. At this point it became necessary to develop the preliminary sketches for the purpose of deciding upon a composition suitable to the dimensions of the wood.

No description available.

This thesis is a collection of Mr. Stagg's contributions to athletics covering a period of the last sixty-six years, partly as a participant, but largely as a coach, director of physical education, and as a leader of men. Herein the author wishes to bring tribute to this great man who has contributed more to the field of athletics and the development of manhood than could be written hare in the form of facts and figures. His achievements and inventions in the various phases of athletics speak for themselves and will go down in the archives representing this field of endeavor. As a true Christian leader Mr. Stagg has created an enviable character that has left its imprint on many thousands of men whom he has guided through college and university careers. Through this truly great influence on men, his ideals and code of ethics will be felt throughout the world for many centuries to come.

No description available.

Au XVIIe siècle, après avoir traversé l'inhumanité d'une des guerres les plus effroyables de l'Europe, un théologien tchèque, un philosophe, un éducateur surtout, proposa une Consultation universelle pour la réforme des affaires humaines. Jan Amos Komensky (nom latinisé: Comenius) ne voulait rien de moins qu'engendrer une prise de conscience susceptible d'entraîner les femmes et les hommes, les riches et les pauvres à faire humanité par l'exercice d'une intelligence collective des fins. Faire humanité, c'est rassembler les intelligences pour un examen en profondeur des affaires humaines afin d'engendrer le goût et la décision d'abandonner la cruauté vis-à-vis de soi et de prendre enfin le chemin du soin de soi. C'est une tentative pour passer de l'inhumanité des guerres et de l'exclusion à l'humanité d'un monde soucieux de paix et de justice. Une entreprise nécessairement éthique, éducative et politique. La mesure de notre humanité est sans doute inversement proportionnelle au nombre de misérables et de malheureux que nous produisons. La détresse sociale, celle qui est à nos portes comme celle que nous exportons, parce qu'elle est exclue de la discussion, est possiblement la parole manquante, celle qui pourrait nous changer. Nous le croyons. Pour comprendre, au-delà de sa manifeste naïveté, le sens et la valeur de l'entreprise de Comenius, il est nécessaire de préciser la conception de l'être, du temps, de la liberté, de l'éducation qui sont à sa base. On sort de ce travail avec une vision qui s'oppose radicalement à la "rationalité" prégnante à l'Occident. L'obstacle premier de la généreuse entreprise du Tchèque contemporain de Descartes réside peut-être précisément dans son antagonisme avec ce que nous appelons le "rationnel". En préliminaires à notre rencontre avec Comenius, nous tenterons de dégager le problème de la détresse sociale dans sa signification sociale et symbolique. Après quoi nous récapitulerons brièvement l'histoire philosophique de l'être et de l'esprit qui mène, à travers Maître Eckhart et Nicolas de Cues, à Comenius. Cela nous conduira à examiner la position des principaux contemporains de Comenius. En deuxième partie, nous commencerons notre lecture de Comenius par une brève biographie du philosophe éducateur. Nous analyserons sa première œuvre majeure Le Labyrinthe du monde et le paradis du cœur, une anti-utopie que nous croyons déterminante pour comprendre sa pédagogie, son éthique et sa vision politique. Nous définirons ensuite ce qu'il entend par nature, homme et connaissance. Nous pourrons alors aborder sa proposition d'éducation de tous à l'exercice de la liberté. Nous terminerons cette partie en cernant les principaux éléments de son éthique en rapport avec la réforme politique qu'il espérait. Dans la dernière partie, nous tenterons une synthèse des "révolutions" apportées par Eckhart, Nicolas de Cues et Comenius en ce qui a trait à l'être, au temps et à la liberté. Ces "révolutions" changent radicalement notre compréhension de ce qu'est la pauvreté, l'exclusion et la détresse sociale. Comenius a trouvé un fameux disciple contemporain en la personne de Jan Patočka. Nous suivrons donc ce philosophe à travers sa compréhension de l'art de travailler le social afin d'arriver à la politique. Cette nouvelle compréhension de la vie politique (intelligence collective des fins) place les plus pauvres au cœur d'une révolution sociale peut-être nécessaire à la venue de notre humanité. Nous terminerons en esquissant notre point de vue sur une éthique susceptible de transformer la détresse sociale en puissance d'humanisation.

Text in German with German and English summaries / In times of global crisis, eschatological questions gain relevance. The Old Testament concept of HàWH:J moWJ has primary bearing on Christian eschatological expectations. This study examines the discourse of the Day of Yahweh of Amos and Isaiah in the context of their message. Concept and origin of this discourse are controversial. A review of research shows that the current understandings do not adequately answer questions about the origin of this discourse. Both the definitions of “Day of Yahweh” passages and the certitude that HàWH:J moWJ is a technical term seem problematic. Analysis of Amos 5:18-20 shows that, contrary to commonly accepted understanding, a nontechnical understanding of the phrase HàWH:J moWJ is sufficient for interpreting the passage. Linguistically similar phrases in Isaiah also merely relate Yahweh’s historical intervention, and do not refer to an established concept. Only later did a tradition complex arise from this prophetic proclamation. / In Zeiten globaler Krisen gewinnen eschatologische Fragestellungen an Aktualität. Zentrale Bedeutung für die christliche Zukunftserwartung hat der Tag des Herrn, dessen alttestamentlicher Wurzelgrund der HàWH:J moWJ ist. Die Studie untersucht die Rede vom Tag Jahwes bei den Schriftpropheten Amos und Jesaja im Kontext ihrer Verkündigung. Konzept und Herkunft dieser Rede sind umstritten. Ein Forschungsüberblick zeigt, dass die gängigen Erklärungsmodelle die Frage nach der Herkunft dieser Rede nicht ausreichend beantworten. Als problematisch erscheinen die Definitionen von Tag Jahwes-Belegen und die Sicherheit, mit der man die Wendung HàWH:J moWJ als Terminus technicus bezeichnet. Die Untersuchung zu Am 5,18-20 erweist, dass, entgegen dem Common sense der Forschung, ein formales Verständnis der Wendung HàWH:J moWJ zur Interpretation der Rede ausreicht. Ähnliche sprachliche Wendungen bei Jesaja paraphrasieren ebenfalls nur das geschichtliche Eingreifen Jahwes und verweisen nicht auf eine Auseinandersetzung mit einem bestehenden Konzept. Ein Traditionskomplex namens Tag Jahwes erwuchs erst später aus dieser prophetischen Verkündigung. / Biblical and Ancient Studies / M. Th. (Old Testament)

The work deals with the awareness of the contemporary Czech teachers of kindergarten, primary and secondary schools of the ideas and pedagogical opinions of John Amos Comenius. As the basis for consecutive part, the first theoretical part outlines Comenius' life's journey and sums up the main Comenius' pedagogical opinions and the content of individual educational stages as well. The research carried out in the form of questionnaries draws in the consecutive practical part of the work comes to the conclusion that Comenius' ideas and opinions are still applicated (with the exception of religious belief), especially the pedagogical principle of illustrative nature. The research also confirmed a good knowledge of the Czech teachers of the facts about John Amos Comenius, as well as their awareness of his work, especially of his educational system.

Text in German with German and English summaries / In times of global crisis, eschatological questions gain relevance. The Old Testament concept of HàWH:J moWJ has primary bearing on Christian eschatological expectations. This study examines the discourse of the Day of Yahweh of Amos and Isaiah in the context of their message. Concept and origin of this discourse are controversial. A review of research shows that the current understandings do not adequately answer questions about the origin of this discourse. Both the definitions of “Day of Yahweh” passages and the certitude that HàWH:J moWJ is a technical term seem problematic. Analysis of Amos 5:18-20 shows that, contrary to commonly accepted understanding, a nontechnical understanding of the phrase HàWH:J moWJ is sufficient for interpreting the passage. Linguistically similar phrases in Isaiah also merely relate Yahweh’s historical intervention, and do not refer to an established concept. Only later did a tradition complex arise from this prophetic proclamation. / In Zeiten globaler Krisen gewinnen eschatologische Fragestellungen an Aktualität. Zentrale Bedeutung für die christliche Zukunftserwartung hat der Tag des Herrn, dessen alttestamentlicher Wurzelgrund der HàWH:J moWJ ist. Die Studie untersucht die Rede vom Tag Jahwes bei den Schriftpropheten Amos und Jesaja im Kontext ihrer Verkündigung. Konzept und Herkunft dieser Rede sind umstritten. Ein Forschungsüberblick zeigt, dass die gängigen Erklärungsmodelle die Frage nach der Herkunft dieser Rede nicht ausreichend beantworten. Als problematisch erscheinen die Definitionen von Tag Jahwes-Belegen und die Sicherheit, mit der man die Wendung HàWH:J moWJ als Terminus technicus bezeichnet. Die Untersuchung zu Am 5,18-20 erweist, dass, entgegen dem Common sense der Forschung, ein formales Verständnis der Wendung HàWH:J moWJ zur Interpretation der Rede ausreicht. Ähnliche sprachliche Wendungen bei Jesaja paraphrasieren ebenfalls nur das geschichtliche Eingreifen Jahwes und verweisen nicht auf eine Auseinandersetzung mit einem bestehenden Konzept. Ein Traditionskomplex namens Tag Jahwes erwuchs erst später aus dieser prophetischen Verkündigung. / Biblical and Ancient Studies / M. Th. (Old Testament)

Syftet med den här produktorienterade studien är att undersöka vilka översättningsnormer som är aktuella för indirekt översättning av hebreisk skönlitteratur till svenska. I studien genomförs en kontrastiv undersökning av kulturspecifika element (ECR) med utgångspunkt i Tourys (1995/2012) coupled pairs kompletterad med Pedersens (2011) typologi. Materialet består av 3 x 136 coupled pairs excerperade från en novellsamling skriven av den israeliska högprestigeförfattaren Amos Oz och översatt till svenska genom engelska. Båda översättningarna utfördes av högprestigeöversättare. Resultatet antyder att indirekt översättning av skönlitteratur ansluter sig till adekvansnormen i enlighet med hypotesen om högprestigeöversättare (Lindqvist 2002). Hypotesen om acceptansinriktning beträffande indirekt översättning falsifierades i studien. / The following product–oriented study deals with translational norms operating in indirect translation of Hebrew literature into Swedish. The research was conducted as a contrastive study of Extra–linguistic Cultural References (ECR) based on Toury’s (1995/2012) coupled pairs and supplemented with Pedersen’s typology (2011). The material consisted of 3 x 136 coupled pairs excerpted from a collection of short stories written by an Israeli high–prestige writer Amos Oz and translated into Swedish through English. Both translations were carried out by high–prestige translators. The results suggest that indirect literary translation follows the adequacy norm in accordance with the hypothesis on high–prestige translation (Lindqvist 2002). The hypothesis on acceptancy norms operating in indirect translation is rejected.

Syftet med den här uppsatsen är att undersöka filmen Scott Pilgrim vs the World (2010) sätt att använda sig av klipp och övergångstekniker och hur de förhåller sig till humor och komedi.Tre sekvenser som representerar en bredd av olika klipptekniker och teorier har analyserats för att undersöka hur olika övergångar som till exempel en svepning kan användas, hur kontinuerlig klippstil fortsätter filmen visuellt framåt, hur en rörelse kan bidra till klippningen och vad detta har för relation till humor. Med hjälp av Walter Murchs teorier om vad som motiverar att göra ett klipp, Bordwells och Thompsons teorier om hur olika klippningar och övergångar används och vilken påverkan dessa har på filmen samt Rosengrens teorier om klippning i komedifilm och Meyers (2000) teorier inom humor, undersöker uppsatsen klipptekniker samt övergångar och hur dessa kan förflytta filmen i tid och rum eller föra vidare en rörelse över ett klipp. Resultatet visar på att Edgar Wright, Jonathan Amos och Paul Machliss använder sig av flera sätt för att visa ett filmspråk i Scott Pilgrim vs the World (2010) där fokuset ligger på hur rörelse, energi, förflyttning på ett överraskande och annorlunda sätt kan skapa humor. / The purpose of this thesis is to analyze the movie Scott Pilgrim vs the World (2010) way to use transitions and cuts and how they relate to humor and comedy. Three sequences that represent a breadth of different techniques and theories from cuts gets analyzed and explored. This to understand how transitions, for example a wipe, gets used, how the movie progresses with continuity editing and how the movement contributes to the editing and to the comedy. With the help of Walter Murch's theories about what motivate a cut, Bordwell and Thompson’s theories about how cuts and transitions is used and what impact this has on the movie and Rosengrens theories about editing comedy and Meyers (2000) theories about humor, the essay investigate editing techniques and transitions and how they are able to move the movie in space and time or transfer a motion in a transition. The result shows that Edgar Wright, Jonathan Amos and Paul Machliss uses a lot of different techniques to develop a visual style and in Scott Pilgrim vs the World (2010) the focus lies on how motion, energy, movement and comedic timing drives the movie forward and perceived it as a comedy.