10,897 research outputs found
Telegram from James A. Stuart to James M. North
No full textTelegram from James A. Stuart, Editor of the Indianapolis Star, to James M. North upon the death of Amon Giles Carter. The telegram expresses condolences about his death.https://mavmatrix.uta.edu/specialcollections_meachamcarterpapers/1418/thumbnail.jp
Faculty recital by James Stuart, tenor, March 18, 1966
No full textThis is the concert program of the Faculty Recital by James Stuart, tenor performance on Monday, March 28, 1966 at 8:30 p.m., at the Concert Hall, 855 Commonwealth Avenue. Works performed were Dom Quichote (M. Fuzelier) by Philippe Courbois, Vier Deutsche Lieder, Op. 103 by Louis Spohr, Chansons Madécasses (Songs of Madagascar) by Maurice Ravel, and Dichterliebe, Op. 48 by Robert Schumann. Digitization for Boston University Concert Programs was supported by the Boston University Humanities Library Endowed Fund
James R. McCredie, Georges Roux, Stuart M. Shaw, John Kurtich, The Rotunda of Arsinoe
No full textGrandjean Yves. James R. McCredie, Georges Roux, Stuart M. Shaw, John Kurtich, The Rotunda of Arsinoe. In: L'antiquité classique, Tome 63, 1994. pp. 592-593
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A letter from James De Anda to Jesse Stuart regarding a mutual agreement and enclosed check for a bill.
No full textA letter from James De Anda to Jesse Stuart regarding a mutual agreement and enclosed check for a bill
The Layburnes and their world, circa 1620-1720: the English Catholic community and the House of Stuart
No full textThis thesis concerns Catholics in north-western England in the late
seventeenth and early eighteenth centuries, in particular the Layburne family
of Cunswick, Cumbria. It examines their role in local society and at the courts
of the Stuart queens in London and St Germains. It traces their growing
commitment to the Jacobite cause and their hopes of thereby regaining
positions of influence at court and in the country.
The north-western Tory gentry's sympathy with their Catholic counterparts is
contrasted with the treatment given to the Quakers in the same area. The latter
were regarded as a danger to the fabric of society, representing an economic
and political threat to the government. As an example of how integrated the
Catholics were, the services in Kendal parish church were more Papist than
non-conformist, even under the Protectorate. At the Restoration the Catholics
continued to contribute to the upkeep of the church and were well-regarded in
the area.
The Layburnes occupied positions during the reign of James II, both in the
north-west and at court. Bishop John Laybume acted as James II's Catholic
bishop, and had also been involved in the Secret Treaty of Dover in 1670,
under Charles II. during James II's reign bishop Layburne had organised the
funding of Catholic chapels, clergy and education. This activity was
discovered and used in the prosecution of Catholic gentry in the trials
following the Lancashire Plot (1694). On acquittal, the Jacobites vigorously
renewed their plotting in Lancashire. Planning for a Jacobite invasion reached
its culmination in the 1715 Rising, only to end with the siege of Preston.
Despite some executions and the forfeiture of estates, many Catholic Jacobite
families survived the 1715 rising. Few rose in 1745 and many Catholic
families, with the exception of the Layburnes, prospered and continue to this
day
John Stuart Mill’s projected science of society: 1827-1848
No full textThe purpose of the thesis is to examine John Stuart Mill’s political thought from
about 1827 to 1848 as an exercise in intellectual history. It focuses, first, on Mill’s view,
formulated by the late 1830s, that contemporary society was ‘civilized’, and second, on
his project of a science of society, which he aspired to develop in the late 1830s and
early 1840s.
By the late 1830s, Mill came to the view that his contemporary society was a
‘commercial society or civilization’, dominated by the middle, commercial class. The
first part of my thesis, constituted by Chapters 2-4, discusses the way in which Mill
formed his notion of civilization, and what he meant by the term ‘civilization’. Mill paid
attention to the implications of the rise of the middle class, and regarded such
phenomena of contemporary society as the corruption of the commercial spirit and
excessive social conformity as an inevitable consequence of the rise of the middle class.
The second part of the thesis, constituted by Chapters 5-9, examines Mill’s
projected science of society. In the late 1830s and early 1840s, Mill attempted to
develop a new science of society whose subject-matter was the nature and prospects of
commercial, civilized society. This aspiration culminated in A System of Logic,
published in 1843. In examining Mill’s projected science, I pay particular attention to
the fact that he conceived new sciences of history and of the formation of character,
both of which were indispensable in his project, although he failed to give a complete
account of these sciences. My thesis shows that the implications of his interest both in
history and in the formation of character are more significant than Mill scholars have
assumed
Lecture: "Rooted in India: William Stuart Nelson and the Religious Origins of the Civil Rights Movement"
No full textIncludes descriptive metadata provided by producer in MP3 file: "Listen to Dennis C. Dickerson, the James M. Lawson Jr. Chair at Vanderbilt University, deliver his inaugural lecture on March 23 in Benton Chapel. The lecture is 'Rooted in India: William Stuart Nelson and the Religious Origins of the Civil Rights Movement.'" James M. Lawson speaks at the end of the podcast
Alien Registration- Stuart, James Gordon M. (Ashland, Aroostook County)
No full texthttps://digitalmaine.com/alien_docs/27291/thumbnail.jp
George MacLeod’s open-air preaching: performance and counter-performance
No full textStuart Blythe uses the methodology of performance to analyse George MacLeod’s open-air preaching. He points out that MacLeod’s preaching was derived from a theology of the incarnation, and an understanding of the paradoxes and dichotomies of common human life. This preaching, Blythe suggests, was also a counter-performance in the context of outlooks and ideologies inimical to the gospel. The paper raises interesting issues related to preaching as performance, and the further question as to whether or not the life and work of the Church as a whole might now be better understood as a counter-performance.Publisher PD
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