Thesis (Ph.D.)--Boston University. Bibliography: [p. 157]-161. / What was the religion of Abraham Lincoln? This question is an open field of enquiry for the students of Lincolniana. Numerous attempts have been made to account for the significant impact of his life upon humanity by examining the nature of his religious faith; however, the problem has not been adequately resolved. An adequate ans-v1er to this question is tantamount to an understanding of the greatness of his li~e. Why did Lincoln refuse to become a member of the Christian church? This question presents a challenge not only to Lincoln scholars; it is an issue that confronts the church historian, theologian, and philosopher. Moreover, the problem challenges organized Christianity to consider the basic reasons why Lincoln did not identify himself as a member of the church. [TRUNCATED] The Christian church of the nineteenth century could not claim Lincoln as a member. This fact is significant not only to an understanding of Lincoln; it is i mportant to an evaluation of the Christian church. Organized Christianity presented a barrier to the religious faith of Lincoln because its institutional form and theological content had subordinated the ethical essence of the spirit of Jesus. Lincoln accepted the Jesus of history, but he could not accept the church's concept of the Christ of faith. Membership in the Christian church was contingent on the individual's acceptance of church doctrine and his obedi ence to church discipline. Lincoln did not consider the acceptance of the prevailing Calvinistic and Arminian doctrines as essential to Christian faith. Lincoln attended church and he respected the organizations of Christianity, but the primary basis of his religious faith was sought outside the framework of the Christian church. His approach to faith was through life itself--a realization of the eternal values of life under God through human experience. The right of individual conscience in experiencing religious faith was fundamental to Lincoln. According to his belief, faith and reason were job1ed in importance. He denied the assumption that by virtue of its alleged divine or igin, the church had exclusive authority to interpret the Hill of God. He deplored the divisive aspects of denominationalism that undermined the concept of brotherpood taught by Jesus. He recognized that the exclusive claims of the churches based on theology and polity did not foster a spirit of brotherhood. He could not justify the division of the churches over the issue of slavery. Lincoln was a Christian, but his Christian faith was not in conformity with the institutional Christianity of his time. He was a follower of Jesus in the sense that he loved God and humanity. Lincoln believed that t he Hay of Jesus v-ras infinitely larger and more meaningful than the example exhibited by the church. Although church membership was not important to him as a requisite to the Christian life, he did indicate that he would gladly join the church that specifically advocated adherence to the Two Great Commandments as the sole qualifications for membership. In his belief that ethical love transcended all other religious aspects of the Christian faith, Lincoln recognized that the living spirit of Jesus could not be contained in the rigid form of church doctrine. Thus his concept of God, Jesus, and man--the new wine of his faith--could not be contained in the old wineskins of organized Christianity.

"Living sacrifice" (established by Abraham, continuing in Job, fulfilled in Jesus Christ and emphasized by apostle Paul) is for me a life-attitude originating in relationship with God. The importance and depth of personal self-sacrifice was highlighted by F. M. Dostojevskij. He transformed it into various characters in his novels, which understandably depicted the theme of selfless life in all the complexity of current culture. According to my opinion, selfless existence is a result of God´s wor in a human being. It is a life recast and transformed by the Word of God. A man can only open himself (and decide) to live like a ?living sacrifice?. The beginning of this role consists in unconditional adhering to God, although He can even appear to be a person´s adversary (like in the case of Abraham and Job). ?Living sacrifice? existence is not a gesture to ?bribe? God, or to dazzle crowds. It is a self-sacrifice originating in faith, that ? both in results and secrecy, manifests itself as a creative and life-enhancing selflessness, referring to God and overcoming evil.

Orientador: Paulo Roberto Ottoni / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-03T01:54:15Z (GMT). No. of bitstreams: 1 Ferreira_ReginaMariaFonseca_M.pdf: 2600473 bytes, checksum: 2b507f7b1abe62189c61d3cddfe7fea5 (MD5) Previous issue date: 2002 / Resumo: Esta dissertação reflete sobre o entrelaçamento de quatro textos: Vocabulaire de la Psychanalyse (Vocabulário da Psicanálise), de Laplanche e Pontalis (2001); L 'Écorce et lé Noyau (A Casca e o Núcleo), de Nicolas Abraham (1995); Moi ¿ la psychanalyse (Eu- a psicanálise), de Jacques Derrida (2000); e Ensaio sobre a criação teórica em psicanálise, de Fábio Landa (1999). A análise destes textos permitiu-me concluir que há uma convergência de reflexão que aproxima psicanálise e tradução. Por um lado, Abraham concebeu o conceito da anassemia, que descreve a produção de significado, no campo da psicanálise, concentrada no intervalo entre o consciente e o inconsciente.Ele chegou a este conceito após uma leitura psicanalítica do Vocabulaire de Ia Psychanalyse,o que o levou a detectar um movimento de tradução que ocorre primeiro dentro de uma determinada língua e, então, entre línguas. Por sua vez, Derrida abraça o texto de Abraham e transforma o evento da anassemia em tradução anassêmica, a que ocorre já dentro do próprio texto na língua em que foi concebido e também entre o texto de partida e o texto de chegada. Neste sentido, a produção de significado ocorre no intervalo entre as duas línguas e este intervalo produz negociação e contaminação de significância, reconhecendo,também, a diferença e a alteridade. Com base nesta convergência, concluí, em primeiro lugar, que a noção do "entre", do in between, de Derrida, aborda a tradução como um evento anassêmico, levando em consideração a linha de reflexão psicanalítica de Abraham. Posteriormente, concluí que, embora Derrida aparentemente jamais tenha voltado a mencionar o termo anassemia em seus texto spublicados após o Moi ¿ la psychanalyse, ainda há "sintomas"da anassemia em sua obra, como na noção da différance e do doublé bind, na abordagem do "Eu" [Moi] da psicanálise e na forma com que Derrida declara escrever para seus tradutores e para ser traduzido, colocando-se em um intervalo de negociação e contaminação, no próprio intervalo anassêmico / Abstract: Not informed. / Mestrado / Tradução / Mestre em Linguística Aplicada

Several studies were done to illustrate the versatillity of the Abraham model in mathematically describing the various solute-solvent interactions found in a wide range of different chemical and biological systems. The first study focused on using the solvation model to construct mathematical correlations describing the minimum inhibitory concentration of organic compounds for growth inhibition towards the three bacterial strains Porphyromonas gingivalis, Selenomonas artemidis, and Streptococcus sobrinus. The next several studies expand the practicallity of the Abraham model by predicting free energies of partition in chemical systems. The free energy studies expand the use of the Abraham model to other temperatures and properties by developing correlations for the enthalpies of solvation of gaseous solutes of various compounds dissolved in water, 1-octanol, hexane, heptane, hexadecane, cyclohexane, benzene, toluene, carbon tetrachloride, chloroform, methanol, ethanol, 1-butanol, propylene carbonate, dimethyl sulfoxide, 1,2-dichloroethane, N,N-dimethylformamide, tert-butanol, dibutyl ether, ethyl acetate, acetonitrile, and acetone. Also, a generic equation for linear alkanes is created for use when individual datasets are small. The prediction of enthalpies of solvation is furthered by modifying the Abraham model so that experimental data measured at different temperatures can be included into a single correlation expression. The temperature dependence is directly included in the model by separating each coefficient into an enthalpic and entropic component. Specifically, the final study describes the effects of temperature on the sorption coefficients of organic gases onto humic acid. The derived predicted values for each research study show a good correlation with experimental values.

The experiment successfully established the mathematical correlations between the logarithm of retention time of illegal drugs with GC system and the solute descriptor L from the Abraham model. the experiment used the method of Gas Chromatography to analyze the samples of illegal drugs and obtain the retention time of each one. Using the Abraham model to calculate and analyze the sorption coefficient of illegal drugs is an effective way to estimate the drugs. Comparison of the experimental data and calculated data shows that the Abraham linear free energy relationship (LFER) model predicts retention behavior reasonably well for most compounds. It can calculate the solute descriptors of illegal drugs from the retention time of GC system. However, the illegal drugs chosen for this experiment were not all ideal for GC analysis. HPLC is the optimal instrument and will be used for future work. HPLC analysis of the illegal drug compounds will allow for the determination of all the solute descriptors allowing one to predict the illegal drugs behavior in various Abraham biological and medical equations. the results can be applied to predict the properties in biological and medical research which the data is difficult to measure. the Abraham model will predict more accurate results by increasing the samples with effective functional groups.

Les étonnantes capacités de régénération de l’hydre d’eau douce ont été découvertes en 1740 par Abraham Trembley. Elles donneront lieu à une succession d’expériences permettant d’en préciser les modalités, ainsi que celles de sa reproduction, et une place sera trouvée pour le polype dans les classifications. En Angleterre, Henry Baker confirmera ces propriétés en se livrant à des expériences semblables, et les publiera dans le premier ouvrage consacré au polype, en bénéficiant de l’appui de son réseau de correspondant. Les illustrations et la vulgarisation de l’ensemble de ces expériences favoriseront leur diffusion rapide, qui suscitera alors de nombreuses expériences sur la régénération d’autres organismes, des tentatives d’explication et l’insertion durable du polype dans les débats autour de la matière vivante. / The amazing abilities of regeneration of the fresh-water hydra were discovered in 1740 by Abraham Trembley. They were to give way to a succession of experiments in order to specify the modes of regeneration and of reproduction, and a place was to be found for the polyp in the classifications. In England, Henry Baker was to confirm those properties by similar experiments, and publish them in the first work dedicated to the polyp, with the help of his network of correspondents. The illustrations and the vulgarisation of all these experiments were to make their fast diffusion easier, and give rise to numerous experiments on the regeneration of other organisms, some attempts of explanation, and the long-term insertion of the polyp into the debates around living matter.

No description available.

No description available.

The origin of the Smoot family is traced to thirteenth century Holland when a vassal of the Count of Holland chose the name Smout. The family, after conspicuous service, entered the ranks of the nobility and gained a coat of arms. William Smoot contracted to perform fifty days service in the Colony of Virginia in 1633. Impressed by the new land, he settled in America.His decendent and the subject of this biography was born on February 17, 1815, in Owenton Franklin County, Kentucky, to George Smoot and Ann Rowlett who named their infant son Abraham Owen Smoot after an illustrious uncle, Colonel Abraham Owen. Young Abraham was so ill as a child that when he was nine years of age, burial clothes were prepared for his death which seemed imminent. Providence ruled otherwise. The young boy had a strong desire to live and find the true church. On March 22, 1835, at the age of twenty years, he was baptised by by Elder David Patten who in the confirmation promised Smoot that he would become strong and healthy which he did steadily from that date.After being placed in charge of a local branch, Smoot was ordained an Elder on February 26, 1836 and labored as a missionary companion to Elders David Patten and Warren Parrish. He also labored as a missionary with Wilford Woodruff with whom he journeyed to Kirtland to go through the Temple where he was ordained a Seventy on December 20.The Prophet Joseph sent Smoot back to the southern states to regain his health and to lead a company of southern saints to Missouri. Before starting south, he was promised in a Patriarchal Blessing pronounced by Joseph Smith Senior that he would recover his health and gain wisdom and fame among the saints and the Lord's protection while among his enemies. A Baptist Deacon who opposed Smoot in one of his public meetings of the journey was suddenly stricken dead.

Abraham Alonzo Kimball was born of Heber C. Kimball and his plural wife, Clarissa Cutler Kimball, in Nauvoo, Hancock County, Illinois on April 16, 1846. At this time the Mormons were being expelled from Nauvoo so young Abe was taken to Winter Quarters with the major portion of the Mormon refugees. Clarissa Cutler Kimball refused to come West with the Mormons. Instead, she took her young son to Iowa to join a break-off church founded by her father, Alpheus Cutler, called the True Church of Jesus Christ of Latter-day Saints. Abe's mother died about three years later and he was brought up in Iowa by his grandparents, Alpheus and Lois Cutler.