3,692 research outputs found
On the conceptual feasibility of a CAAD-CAAI integrated decision support system: A computer aided environment for technical decision-making in architecture
No full textArchitectur
Partial interaction model of flexural behavior of PVA fiber-reinforced concrete beams with GFRP bars
No full textAbstract not available.T. Xie, M.S. Mohamed Ali, P. Visintin, D.J. Oehlers and A.H. Sheik
Dataset for One-pot assembly of a biocompatible triazole-linked gene by click-DNA ligation.
No full textData supporting Kukwikila, Nsimba M., Gale, N., El-Sagheer, A.H., Brown, Tom and Tavassoli, Ali (2017) Assembly of a biocompatible triazole-linked gene by one-pot click-DNA ligation Nature Chemistry</span
Experimental and numerical study of the flexural behaviour of ultra-high performance fibre reinforced concrete beams
No full textAbstract not availableM. Singh, A.H. Sheikh, M.S. Mohamed Ali, P. Visintin, M.C. Griffit
A violent origin : a Girardian analysis of the scapegoating of Ali ibn Abu Talib in Shi'ite tradition
No full textIncludes abstract.Includes bibliographical references (leaves 182-192).This dissertation applies Rene Girard's theory of the scapegoat mechanism to prove that Ali ibn Abu Talib appears in Shi'ite traditions as an innocent victim. The aim is to investigate Girard's substantial body of work to determine whether Ali was a scapegoat and a victim of a conspiracy within his community. Girard's theory is founded in mimetic desire, where he incorporated external and internal mediation to form an analysis of mimetic rivalry. Using various texts to develop his theory and support his concepts, he investigated Aristotle, Plato, Stendhal, Proust, Shakespeare and Freud. He developed his theory from the interaction between friends to the incorporation of an object of desire to form the 'French triangle'. He moved from investigating this 'triangle' in personal relationships to conspiracies and subsequently to communities with regard to primitive religions. It was in the discovery of the sacred victim that Girard recognized the purpose of myth, that it concealed the role of the persecutors and that it silenced the victim. Girard then transferred his deductions to analyzing the Bible, where he identified ways in which the text gave the victim a voice. He maintains that only Jesus supported a non-violent position and embraced positive mimetic desire in the form of imitating the love of God. In reviewing Ali's life, one discovers that it reveals Girard's concepts of mimetic rivalry, conspiracy and collective violence. There is the historical Ali and the divine Imam Ali. These two positions can be reconciled by following a constitutive reductionist method for the purpose of analysis in applying the scapegoat mechanism theory. Reductionism is useful and necessary for this study. While the historical Ali reveals a victim, the divine Ali takes responsibility for his own death. The historical and the divine reveal two perspectives in relating Ali's story, one from the victim's perspective and the other from the perspective of the persecutors. However, with respect to the scapegoat mechanism, Shi'ite traditions about Ali, inclusive of historical, popular, or ghulat traditions, show that Jesus was not the only victim to reveal his innocence and embrace non-violence for positive mimesis. Rather, Ali goes further in rejecting materialism to avoid envy, encouraging his community to witness his poverty. Without the distraction of material things, Ali could demonstrate God's love. While Girard claimed that Christianity, particularly the gospels, revealed the victim's innocence in Jesus Christ, Ali brings forth a similar message of imitating the love of God. Like Jesus, he revealed that God was a loving and forgiving God; he was not an angry God that demanded sacrifice
A research about the real author of Marzbanname Tabari
No full textMarzbanname is the name of a book which includes narrations and allegories and marzban wrote it in old tabari language. Mohammad Ibn Ghazi maltivi in 598 A.H. and sadoddin varavini in the first half of seventh century translated it to farsi. Onsorolma' ali keykavos, the writer of Ghaboosname and Ibn Esfandyar, the writer of tarikhe – Tabarestam believe that marzban ibne Rostam ibne shervin (the 13th king of Bavandiya kiyosiye chain) in the real writer of marzbanname. But sa'daddin varavini believes that marzban ibne shervin (shervin = 5th king of Bavandiye kiyosiye) is the writer of it. Reza Gholi khane – hedayat knows marzban- Ibn – e – rostam as the outher of marzban-e-Deylami in some other books. Among the contemporaries, shefer knows marzban-ibn –e-rostam-ibn –e- sorkhab – ibn – e- Gharan as the author of marzban name, but Allame Ghazvini rejects this hierarchical order. Allame Dehkhoda, Esmaeil mahjouri, Ardeshir Barzegar and Hossein Eslami believe that marzban- ibn- e- Rostam wrote maezban name. mohammad Roshan reject all and say that there is no book named marzban name tabari.This article believes that varavini's speech about the writer of marzbanname is correct but not of onsorolma' ali keykavoos and ibne Esfandyar's speech
A letter to A.H. Esq., concerning the stage [electronic resource]
No full textA defense of the stage, in answer to Jeremy Collier's Short view of the immorality and profaneness of the English stage."The initials in the title [i.e. A.H.] have been identified as those of Anthony Hammond. Charles Hopkins has been suggested as the probable author." Cf. NUC pre-1956.Reproduction of original in Huntington Library.WingElectronic reproduction
DS_10.1177_0022034518769255 – Supplemental material for Self-Limiting versus Conventional Caries Removal: A Randomized Clinical Trial
No full textSupplemental material, DS_10.1177_0022034518769255 for Self-Limiting versus Conventional Caries Removal: A Randomized Clinical Trial by A.H. Ali, G. Koller, F. Foschi, M. Andiappan, K.D. Bruce, A. Banerjee and F. Mannocci in Journal of Dental Research</p
Caravanserai of Ganj 'Ali Khan
No full textThe caravanserai is located on the east side of the Ganj-i Ali Khan Square. Its portal bears a foundation inscription from 1598 (1007 A.H.) composed by calligrapher Ali-Reza Abbasi. Its architect was Ustad Muhammad Yazd.
The plan of the caravanserai is based on the four-iwan typology, with double-story halls centered on tall iwans enveloping four sides of an open courtyard. There is an octagonal fountain at the center of the courtyard which is chamfered at the corners. The caravanserai measures thirty-one and a half by twenty-three meters. It has a small domed mosque at one corner that measures five and a half by five meters.
Source: Archnetexterior, view from from courtyard, facing corner of (2-story) caravanserai with rich tile mosaic decoration, 200
Caravanserai of Ganj 'Ali Khan
No full textThe caravanserai is located on the east side of the Ganj-i Ali Khan Square. Its portal bears a foundation inscription from 1598 (1007 A.H.) composed by calligrapher Ali-Reza Abbasi. Its architect was Ustad Muhammad Yazd.
The plan of the caravanserai is based on the four-iwan typology, with double-story halls centered on tall iwans enveloping four sides of an open courtyard. There is an octagonal fountain at the center of the courtyard which is chamfered at the corners. The caravanserai measures thirty-one and a half by twenty-three meters. It has a small domed mosque at one corner that measures five and a half by five meters.
Source: Archnetinterior, small domed mosque, view up to dome, 198
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