996 resultados para Joffre, Joseph Jacques Césaire, 1852-1931.


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top row: ? Davis, Robert Helliwell, Frank Wilkuski, mgr. Dolph Steinberg, coach Cliff Keen, ass't coach Theron Donahue, Wilbur Muehlig, William F. Horner

third row: Hymen Gordon Malewitz, Robert Bennett, Earl B. Kay, Clifford Stoddard, Paul Routson, Frank H. Powers, Dennis Bauss, Howard Youngman

second row: Albert Reif, Joseph Woodard, Orville Parker, Howarde Auer, Carl Dougovito, Walter Wilson, Dallas Sigwart

front row: Roland H. Otto, William Benz, Edward T. Aldinger

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back row: Bronson, Joseph Frumkes, Hildner, Harold Sindles, Thomas Prouse, Herbert Unsworth

front row: William Williams, Emerson Reid, coach J. Edward Lowrey, captain Arthur Schlanderer, Keith Crossman, Thomas Courtis, Jack Tompkins

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L-R: Edward Hammer, George Reindel, Samuel Sherman, captain Fredric Brace, coach John Johnstone, Carl A. Swanson, Joseph Mills

Seated: Robert Clarke, Edmond Ryan, Wilson Rank

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Back Row: Ivan Williamson, mngr. Stuart Smith, asst. coach Franklin Cappon, asst. coach Bennie Oosterbaan, trainer Ray Roberts, Robert Petrie

Front Row: Henry Weiss, Estel Tessmer, Norman Daniels, Joseph Downing, coach George Veenker, Alex Shaw, Raymond Altenhof, DeForest Eveland

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Top Row: William Klein, William Hill, Roger Howell

3rd Row: George Weyl, Edwin Jackson, Leo Draveling, Donald Haefele, David Gafill, Francis Hazen, Robert Feustel

2nd Row: Hawley Eggleston, Charles DeBaker, Edwin Turner, Roderick Cox, Ben Glading, Charles Eknovich, Howard Braden, Harmon Wolfe

Front Row: John Campbell, Joseph Austin, Ralph Mueller, John Noyes, John Pottle, coach Charles Hoyt, Edwin Russell, Eddie Tolan, J. Clifford Murray

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Este trabajo estudia la presencia e importancia de las diversiones y el placer en distintos momentos de la vida de la corte de los reyes de Aragón: las prostitutas, dirigidas por el rey Arlot, la música, el juego, el baile o los juglares, observando el aumento de su presencia a lo largo del siglo xiv, con el correlativo aumento de los gastos. También se observa el incremento en el lujo y la complejidad de estas actividades y la siempre mayor presencia de elementos espectaculares como bestias, carros, figuras alegóricas y otros entremeses en coronaciones, bodas o entradas reales, todos ellos aspectos de la progresiva glorificación de la monarquía.

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Las disputas en torno a determinados aspectos del dinero, como su neutralidad y el carácter endógeno o exógeno de la oferta monetaria, han sido permanentes entre las distintas escuelas de pensamiento y autores, estando su origen, probablemente, en la época de desarrollo del pensamiento escolástico. En este artículo pretendemos, en primer lugar, realizar un recorrido cronológico e histórico sobre el tratamiento científico económico del dinero, para, en segundo lugar, poner sobre la mesa la macroeconomía ortodoxa a la que han dado lugar las interpretaciones al respecto, así como los enfoques alternativos frente a este pensamiento dominante. Finalmente, intentamos poner en valor los desarrollos monetarios post-keynesianos, integrados en lo que denominan “Economía Monetaria de Producción”, confrontándolos con la llamada Nueva Síntesis Neoclásica.

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Jacques Ranciere's work on aesthetics has received a great deal of attention recently. Given his work has enormous range – taking in art and literature, political theory, historiography, pedagogy and worker's history – Andrew McNamara and Toni Ross (UNSW) seek to explore his wider project in this interview, while showing how it leads to his alternative insights into aesthetics. Rancière sets aside the core suppositions linking the medium to aesthetic judgment, which has informed many definitions of modernism. Rancière is emphatic in freeing aesthetic judgment from issues of medium-specificity. He argues that the idea of autonomy associated with medium-specificity – or 'truth to the medium' – was 'a very late one' in modernism, and that post-medium trends were already evident in early modernism. While not stressing a simple continuity between early modernism and contemporary art, Ranciere nonetheless emphasizes the ethical and political ramifications of maintaining an a-disciplinary stance.

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This is a review of "Capitalism, socialism, and democracy", by Joseph A. Schumpeter, New York, Harper Perennial, 1942 (first Harper Colophon edition published 1975). "The public mind has by now so thoroughly grown out of humor with it as to make condemnation of capitalism and all its works a foregone conclusion – almost a requirement of the etiquette of discussion. Whatever his political preference, every writer or speaker hastens to conform to this code and to emphasize his critical attitude, his freedom from ‘complacency’, his belief in the inadequacies of capitalist achievement, his aversion to capitalist and his sympathy with anti-capitalist interests. Any other attitude is voted not only foolish but anti-social and is looked upon as an indication of immoral servitude." We might easily mistake this for a voice weary of contemplating the implications for neo-liberal nostrums of our current global financial crisis were it not for the rather formal, slightly arch, style and the gender exclusive language. It was in fact penned in the depths of World War II by Harvard economist Joseph Schumpeter, who fell off the map only to re-emerge from the 1970s as oil shocks and stagflation in the west presaged the decline of the Keynesian settlement, as east Asian newly industrialising economies were modelling on his insistence that entrepreneurialism, access to credit and trade were the pillars of economic growth, and as innovation became more of a watchword for post-industrial economies in general. The second coming was perhaps affirmed when his work was dubbed by Forbes in 1983 – on the occasion of the 100th anniversary of the birth of both men – as of greater explanatory import than Keynes’. (And what of our present resurgent Keynesian moment?)...

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This article is an analysis and contextualisation of 'Super Vanitas' a video installation by Stephen Russell that was held at Boxcopy ARI, Brisbane. It discusses the significance of the painting 'Death of Marat' (J.L. David, 1793) to the work and describes the methodological processes that are revealed in the work.

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Jacques Rancière's work on aesthetics has received a great deal of attention in recent years. Given his work has enormous range – covering art and literature, political theory, historiography, pedagogy and worker's history – Andrew McNamara and Toni Ross (UNSW) explore his wider critical ambitions in this interview, while showing how it leads to alternative insights into aesthetics. Rancière sets aside the core suppositions linking the medium to aesthetic judgment, which has informed many definitions of modernism. Rancière is emphatic in freeing aesthetic judgment from issues of medium-specificity. He argues that the idea of autonomy associated with medium-specificity – or 'truth to the medium' – was 'a very late one' in modernism, and that post-medium trends were already evident in early modernism. While not stressing a simple continuity between early modernism and contemporary art, Ranciere nonetheless emphasizes the on-going ethical and political ramifications of maintaining an a-disciplinary stance.

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During the nineteenth century and in the early years of the twentieth century wattle was circulated by botanists, botanical institutions, interested individuals, commercial seedsmen and government authorities. Wattle bark was used in the production of leather and was the subject of debate regarding its commercial development and conservation in Australia. It was also trialled in many other locations including America, New Zealand, Hawaii and Russia. In the process, South Africa became a major producer of wattle bark for a global market. At the same time wattle was also promoted as a symbol of Australian nationalism. This paper considers this movement of wattles, wattle material and wattle information by examining the career of one active agent in these botanical transfers: Joseph Maiden. In doing so it demonstrates that these seemingly different uses of the wattle overlap transnational and national spheres.