En mettant l’accent sur les figures extrabibliques de Dieu, cette recherche explore des aspects souvent négligés du développement de l’identité de la divinité qui est devenue à certain moment le Dieu unique et tout puissant des monothéismes « abrahamiques ». Pour les Égyptiens tous les baalim étaient des manifestations séthiennes. Seth, divinité très ancienne est devenue figure extrabiblique de Yhwh, très souvent oubliée, on a essayé d’explorer ses différents aspects en suivant son évolution et ses liens avec les populations d’origine sémitique et de manière générale de la côte levantine. Il est à l’autre extrême d’une longue période de temps, précisément au moment du dernier empereur romain non-chrétien, Julien II que l’on va chercher la trace d’une autre figure extrabiblique négligée de Dieu qui est très complexe. Il s’agit, en fait, de multiples approches philosophiques à l’idée d’une divinité supérieure. La deuxième partie de la thèse s’occupe des figures vétérotestamentaires de Dieu. Complément aux figures extrabibliques, on trouve dans la Bible hébraïque fortes traces d’un panthéon primitif autour de Yhwh/El et sa parèdre. Les dynamiques d’assimilation, association, usurpation, fusion et rejet des attributs des membres de cette « famille divine » en faveur d’une seule divinité toute puissante se trouvent dans les textes bibliques. / Putting the accent on the extrabiblical images of God, this research explores some often neglected aspects of the process which lead to the formation of a particular identity for the Only and all mighty God of the “abrahamic” monotheisms. For the Egyptians, all baalim were sethian manifestations. Seth, a very ancient god, became one of the sometimes forgotten Yahwe’s extrabiblical images. We have explored its different aspects following its evolution and ties with semitic populations, and in general with those of the Levantine coast. On the other chronological extreme of a very long historical period, during the reign of the last non-christian Roman Emperor, Julian the 2nd, we looked for another very complex extrabiblical image. It is is in fact, not one but many philosophical approaches to the ida of a superior divine entity. The second chapter studies God’s images inside the Hebrew Bible. These images are related and they complete the extrabiblica ones. In the biblical text we find strong tacs of an ancient local pantheon leaded by Yahweh/El and his paredra. We find in the biblical texts dynamics of assimilation, association, substitution, equivalence, fussion and rejection of divine attributs from this “family of gods” to the Only God.

Thesis (M. A.) -- University of Limpopo, 2008 / Refer to the document

Thesis (M.A.)--York University, 2006. Graduate Programme in Interdisciplinary Studies. / Typescript. Includes bibliographical references (leaves 159-167). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://proquest.umi.com/pqdweb?index=4&did=1240690011&SrchMode=1&sid=7&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1194986884&clientId=5220

Issued also as Thesis (Ph. D.)--Columbia University. / "The main experimental groups are two in number, one composed of Italian children and the other, Jewish."--P. 22. Bibliography: p. 155-164.

Award winning composer Kevin Walczyk's describes himself as a "musical storyteller," using all musical elements of structure, melody, harmony, and counterpoint to convey programmatic content. A variety of subjects are conveyed that include historical events, people, physical objects or locations, and literary texts. Deeper matters, such as spiritual themes, are also often incorporated in his music that enhance the musical program. The technical procedures employed—pertaining particularly to the expression of programmatic content—has produced a unique musical language that stands out in the modern compositional landscape. What are these inherent idiomatic features, and how are they exhibited? The purpose of this dissertation is to provide a detailed examination of Walczyk's distinct musical language. A critical analysis of the technical procedures used to convey his programmatic content, as well as insights into his influences and writing process, illuminate the attributes of this a posteriori musical language. The two works selected for this study to demonstrate this are Symphony No. 2: Epitaphs Unwritten and Talking Winds, both written for wind band.

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Denna studie har som syfte att undersöka hur tystnad gestaltas med hjälp av ljud i filmen A Quiet Place (2018) (John Krasinski, Bryan Woods & Scott Beck med ljuddesign av Erik Aadahl och Ethan Van der Ryn). Studien har även som syfte att undersöka vilka narrativa funktioner ljudet fyller samt bidra till en djupare förståelse för hur det kan används för att skapa en upplevelse av spänning och rädsla.Uppsatsen innehåller en audiovisuell analys av tre scener ur undersökningsmaterialet (A Quiet Place) som består av Michel Chions metod Masking genom vilken en scenbeskrivning och en ljudhändelsebeskrivning upprättats. Dessa två beskrivningar har sedan använts som underlag för en innehållsanalys och Johnny Wingstedt’s narrativa funktionsanalys med författarens tolkning av ljudets berättande funktioner. För att söka svar på hur spänning erhålls med hjälp av ljud har teorier av hjärnforskaren Seth S Horowitz använts i en avslutande och sammanställande analys.Resultatet av analysen visar att tystnad gestaltas genom kontraster, dynamik och att ställa olika ljudnivåer i relation till varandra, en upplevd tystnad är en negation till den ljudnivå som den är ställd i relation till. Ljudet och musikens narrativa funktioner har i stor utsträckning visat sig vara att vägleda åskådarens uppmärksamhet, knyta samman scener och sekvenser i ett linjärt tidsförlopp och understryka känslomässiga uttryck. Studiens resultat tyder även på att upplevelsen av spänning till stor del erhålls på ett liknande sätt som tystnad gestaltas.

A new literary genre that I call the artist text has emerged on the cultural landscape. Specific to contemporary art, it adapts the strategies used by institutions to historicize artworks. Rather than take up the materiality of language as did writing by earlier conceptual artists, the artist text follows a backwards route into the status of art by adapting genealogical method and disallowing the objective distance necessary for historicization. The four artists that epitomize this genre are Seth Price, Bernadette Corporation, Tan Lin, and Sturtevant. Each chapter is an analysis of texts by these artists. The artist text illustrates that artists are not only interested in producing art for distribution within institutions and markets, but also in actively intervening in—and even controlling—their audience’s engagement with art history.

In early 1971, a year before he abandoned the art world, the American art dealer and independent curator Seth Siegelaub (1941-2013) published The Artist’s Reserved Rights Transfer and Sale Agreement (ARRTSA) in New York. Its stated aim was to change the power relations on the art market more in favor of the artists. This study departs from the observation that despite being a seemingly ideal way to assert artist’s rights, ARRTSA has only been used by a few artists. While the reason for this reluctance has not been sufficiently researched, my study also shows that there is a lack of academic work that considers this area of research in art history. In order to shed light on this field I am using Fairclough’s theory and by applying his dialectical method of Critical Discourse Analysis, I examine the discourses in which ARRTSA is included as a particular discourse and event. The analysis of Siegelaub’s practice and position in combination with a close linguistic analysis of his introductory text highlights aspects and dimensions that have been previously occluded or under- acknowledged. The result of the analysis shows that the discourse stresses solidarity, insistence and consistency for artists and makes a moral appeal to collectors, but the text also reproduces the idiosyncratic energy and ambiguities that was surrounding his driven persona. I argue that despite all the purported benefits of ARRTSA, artists are instilled with a sense of uncertainty and risk, because it becomes apparent how informal and unregulated the art world is and how the art market-logic yields more power than the artist. Hence, the idea of pursuing artist’s rights through the use of written agreements remains largely unexplored.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Although the traditional viewpoint of the Ancient Egyptian civilisation is one of isolation and self containment, in fact Egypt and Syro-Palestine had a long history of contact and interaction before the Late Bronze Age, albeit somewhat tenuous and ad hoc. The commencement of the New Kingdom in Egypt heralded a more vigorous period of exchange. This was largely due to the Egyptian policy of increased commercial activity and military campaigns in Syro-Palestine as well as the rising strength of the Asiatic peoples. At the personal level there was always a trend of Asiatics moving into Egypt in search of a better life, which opened the door for the Hyksos rule at the end of the Middle Bronze Age. This foreign rule was an affront on the dignity of the Egyptians. Thus, following numerous military campaigns much of Syro-Palestine was incorporated into the wider Egyptian political entity. In counterpoint to the situation in Egypt, Syro-Palestine was very far from isolated, situated in the open cultural landscape of Syria and Mesopotamia it was the very hub of the Ancient Near East. Inevitably there was considerable interaction, and throughout history, as even today, Syro-Palestine is a crossroads and melting pot of different peoples. At the forefront of any exchange were religious ideas, religious traditions were introduced and foreign gods were spread far and wide. The international nature of the gods seems to have been a characteristic of the Ancient Near East. In this scenario were the Egyptian god Seth and his counterpart the Syro-Palestinian god Baaal, each with a complex story, wherein the iconographical and textual evidence of the gods show much commonality. The association of Seth with Baaal in Egypt is clear, the name of Baaal being written with the Seth-animal determinative, whereas Syro-Palestine has the Mami stele from Ugarit. Major events shook the Ancient Near East ca. 1500-1000 BCE, Egypt reached its apogee and ruled the East; providing the most likely answer regarding the presence and worship of Seth in Syro-Palestine. Certainly Seth was present and worshipped, naturally the massive numbers of Egyptian military and diplomatic personnel required facilities for this practice. Since the earlier Hyksos rulers accepted and worshipped Seth this predicates on a continuum into the period in question. To summarize: Seth equals Baaal and Baaal equals Seth. / AFRIKAANSE OPSOMMING: Alhoewel die tradisionele siening van die antieke Egiptiese beskawing een van isolasie en selfonderhouding is, het Egipte en Siro-Palestina in werklikheid ʼn lang geskiedenis van kontak en interaksie voor die Laat Bronstydperk gehad, hoewel ietwat beperk en ad hoc. Die aanvang van die Nuwe Koninkryk in Egipte het ʼn meer dinamiese tydperk van wisselwerking ingelui. Dit was grootliks weens die Egiptiese beleid van toenemende handelsaktiwiteit en militêre veldtogte in Siro-Palestina, asook die opkomende mag van die Asiatiese volke. Op persoonlike vlak was daar altyd ʼn neiging van Asiate om na Egipte te trek op soek na ʼn beter lewe, wat die deur vir die Hiksosheerskappy aan die einde van die Middel-Bronstydperk oopgemaak het. Hierdie vreemdelinge heerskappy was ʼn belediging vir die waardigheid van die Egiptenare. Gevolglik, na afloop van talle militêre veldtogte is die meerderheid van Siro-Palestina in die breër Egiptiese politieke entiteit ingelyf. In teenstelling met die situasie in Egipte was Siro-Palestina alles behalwe geïsoleer. Geleë in die oop kulturele landskap van Sirië en Mesopotamië was dit die ware middelpunt van die Ou Nabye Ooste. Daar was noodwendig aansienlike interaksie, en regdeur die geskiedenis, soos selfs vandag nog, is Siro-Palestina ‟n kruispad en smeltkroes van verskillende volke. Aan die voorpunt van enige wisselwerking was godsdienstige idees, godsdienstige tradisies was ingevoer en uitheemse gode wyd en syd versprei. Die internasionale aard van die gode blyk ʼn kenmerk van die Ou Nabye Ooste te wees. In hierdie scenario was die Egiptiese god Seth en sy Siro-Palestynse eweknie Baäl, elk met ʼn komplekse storie, waarin die ikonografiese en tekstuele bronne van die gode baie ooreenstemming toon. Die verbintenis van Seth met Baäl is duidelik in Egipte, waar Baäl se naam met die Seth-dier as determinatief geskryf is, terwyl Siro-Palestina die Mami-stela van Ugarit het. Groot gebeurtenisse het die Ou Nabye Ooste ca. 1500-1000 v.C. geskud, Egipte het sy hoogtepunt bereik en oor die Ooste geheers, wat die mees waarskynlike antwoord aangaande die teenwoordigheid en aanbidding van Seth in Siro-Palestina verskaf. Seth was ongetwyfeld teenwoordig en aanbid, natuurlik het die enorme getalle Egiptiese militêre en diplomatieke personeel fasiliteite vir hierdie praktyk vereis. Aangesien die vroeëre Hiksosheersers Seth aanvaar en aanbid het, bevestig dit ‟n kontinuum in die periode onder bespreking. Om op te som: Seth is gelyk aan Baäl en Baäl is gelyk aan Seth.