bluuebunny/crossref_metadata_2025_split huggingface dataset:
Blockchain Competition
Authors: Lianos Ioannis 
Published: August 2019

AbstractTaking a dynamic and reflexive perspective on the interaction between technology, law, and economics, this chapter focuses on the role of competition in shaping the economic, and regulatory, ecosystem in which blockchain technology becomes embedded. There is the promise that the technology and the social space it will foster will give rise to more competitive structures in the organization of economic activity in the digital economy, in comparison to the current, highly centralized paradigm of digital platforms. The narrative of disruption has indeed been important in promoting the greater use of blockchain technology and has also framed the socio-technical ‘agencements’ that have so far guided regulatory action in this area. However, this narrative of disruption has also led to some hasty conclusions made in the literature as to the impotence of competition law to deal with an emergent digital space dominated by blockchain technology, predicting its eventual demise … The chapter critically engages with this rhetoric and explains why it does not stand serious scrutiny and relies on a superficial analysis of blockchain competition, as it does not consider the various ways in which the competitive strategies of economic actors shape the rules of the competitive game, the broader ‘industry architectures’ that structure competitive interactions. It unveils how blockchain can contribute to competitive advantage, and thus shape the distribution of surplus value in various industries. It then draws lessons for the work of regulators, in particular competition law enforcers. Finally, it provides a detailed analysis of competition law implications of blockchain technology.
Introduction
Authors: Smith Nicholas D. 
Published: August 2019

Abstract
Distinguishes between Plato’s conceptions of education, knowledge, and truth from those more familiar in contemporary philosophy. Specifically, argues that knowledge is not a species of true belief, for Plato. Plato’s basic conception of truth is different from ours, and thus cannot really be compared to the role of truth in contemporary epistemology. Nor is knowledge any kind of belief, for Plato. Instead of being some kind of propositional attitude, as we think belief is, Plato compares and contrasts different epistemic powers (or capacities). Finally, because knowledge, for Plato, is a natural cognitive power, it is not the sort of thing that can be put into a soul that lacks that natural power. Education, thus, does not instill knowledge into the student, but takes this natural capacity and strengthens and develops it. Provides a precis of the main arguments of the book, and introduces the role of forms as exemplars.
Images of Justice
Authors: Smith Nicholas D. 
Published: August 2019

Abstract
Gives a close analysis of two of Plato’s most controversial images: the analogy of the soul and state and the suggestion that the rulers will have to lie to the citizenry, including especially the myth of the metals. These are understood as images of justice (the form), and their limitations as images are revealed. The analogy of the soul and state conceives of each analog as composed of three parts. But the first city Plato has Socrates imagine in the Republic does not have three parts, and then when the arguments for partitioning the soul are given, the principle Socrates offers for finding different parts is misapplied. Alternative formulations of this principle bring other problems, and Plato’s own conclusion of his arguments seems to leave open the possibility that there may be even more parts of the soul than those he has identified. As for Plato’s lying rulers, the apparent problem derives from Plato having a very different conception of truth than the two-valued conception familiar to contemporary philosophers. Plato’s rulers seek to establish the best images of this kind of truth.
Some Closing Remarks
Authors: Smith Nicholas D. 
Published: August 2019

Abstract
Reviews the main arguments of the book, and considers how these reveal how Plato fashions his work in such a way as to summon the power of knowledge in his readers through the use of images that represent—but do not fully express—the highest realities, the forms. But the kind of education Plato provides in the Republic does not and cannot bring the power of knowledge power into its fullest realization. Instead, the Republic aims to generate thinking, but not understanding, in Plato’s terms. Shows how Plato’s theory of education through exemplars and images may also inform contemporary ideas about how role models may be used in moral education.
The Work of Verse
Authors: Blair Kirstie 
Published: August 2019

Abstract
The first chapter provides an introduction to, and overview of, ‘occasional’ verse and performed verse, and considers the functions of newspaper poetry columns. Its broad remit underpins the detailed studies in the later chapters, and sets up the arguments about the work done by Scottish working-class poetry that re-occur in these. It contains an opening section discussing why working-class poetry came to seem so prevalent in Scotland, and how it became considered vital to Scottish cultural identity. This is followed by subsections on the role of occasional verse in commemorating and celebrating particular events or social occasions, the rise of newspaper poetry columns, and the way in which these columns fostered poetic communities.
Introduction
Authors: Butler Todd 
Published: August 2019

Abstract
This chapter explains how the political changes of early Stuart England can be usefully examined from a cognitive perspective, with questions of authority and sovereignty being determined not just by what individuals or institutions do but also by how they are understood and expected to think, and in particular how they were expected to come to decisions. In doing so, it links early modern and contemporary understandings of state formation in seventeenth-century England to processes of decision-making and counsel, as well as the management of personal and public opinion, thereby explicating the mental mechanics of early modern governance. More than being simply a form of political thought or doctrine, intellection is presented as a shared attention to cognitive processes amidst historical moments in which we can see particular patterns of thinking—and attention to them as politics—begin to emerge.
Conclusions
Authors: Armstrong Rebecca 
Published: August 2019

Abstract
This section first offers a brief digest of some vegetative continuities and contrasts within Vergil’s oeuvre, offering links back to fuller discussions in the main body of the study in a way which helps to knit together the different themes of the earlier chapters. The section—and the book—then concludes with a close reading of the famous tree-felling vignette of Aeneid 6. This passage offers in microcosm a fine illustration of Vergil’s ability to combine self-conscious comment on his own status as a poet and his place within poetic traditions with reflections on both religion and cultivation, the two major themes of this book.
Introduction
Authors: Armstrong Rebecca 
Published: August 2019

Abstract
The Introduction provides cultural, theoretical, and literary backgrounds for approaches to plants in the ancient world in general, as well as setting out the framework for this particular study of Vergil’s plants. Both scientific, philosophical, and religious outlooks are outlined, as are some persistent trends in ancient literary representations of plants, which often treat them as symbols and metapoetic markers as much as entities in their own right. The twin themes of this book—plants as part of the religious, or more broadly supernatural, landscape, and plants as both representatives of and participants in the relationship between humans and the natural world—are thus given wider context, while brief sketches are also made of further aspects relevant to Vergilian flora that are approached more tangentially in this work.
First Vision
Authors: Harper Steven 
Published: August 2019

Abstract
Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints, remembered that his first audible prayer, uttered in spring 1820, resulted in a vision of heavenly beings who forgave him and told him Christianity had gone astray. “The Mormon narrative,” according to a 2012 blog post, “seems to always start with a young boy who asked God a question one spring morning in 1820.” That is true if one qualifies the always, for it has not always been so. When and why and how did Joseph Smith’s “first vision,” as Latter-day Saints or “Mormons” know the event, become their seminal story? What challenges did it face along the way? What changes did it undergo as a result? Can it possibly hold its privileged position against the tides of doubt and disbelief, memory studies, and source criticism—all in the information age? First Vision tells how Joseph Smith—by remembering his past in various present contexts—opened the way for alternatives, how saints chose the collective memory they did, and what difference it has made for them and their critics. This book is the biography of a contested memory and how it was born, grew, changed the world, and was changed by it.
An Account of His Marvelous Experience
Authors: Harper Steven C. 
Published: August 2019

Abstract
In 1832, Smith consolidated and composed his earliest recorded memory of his vision in a short autobiography. It is best understood as an attempt to respond to the earlier rejection. Smith described his experience in terms he hoped would not upset the culture the Methodist minister represented, but in doing so Smith didn’t seem true to himself. So Smith’s 1832 autobiography is best understood as a conflicted consolidation—an unsuccessful attempt to reconcile his experience with a socially safe identity. For more than a century this memory remained outside the collection of items available for consolidating collective memory. For Joseph Smith’s individual memory, however, the 1832 consolidation fixed one point from which he never turned: he prayed to God in the woods, and his ministry began when God answered.
Consolidation
Authors: Harper Steven C. 
Published: August 2019

Abstract
Neuroscience and some leading memory theorists agree that memories take time to develop or consolidate. Joseph Smith’s accounts of his first vision show that he was aware of his awareness during the experience. He consciously experienced the vision as it occurred, but he also re-experienced and interpreted it over time. That process continued throughout his life. This chapter reviews how the 1832, 1835, and 1838/39 accounts are similar and different, and how they line up with criticisms by Fawn Brodie. Finally, this chapter overviews the 1842 account, the last known first vision account to have been written or dictated by Joseph Smith.
I Heard Him Relate His First Vision
Authors: Harper Steven C. 
Published: August 2019

Abstract
Joseph Smith’s reluctance to tell of his first vision ended in the 1830s. This chapter revises the old conclusion that Smith did not tell his vision until the 1840s. Research presented for the first time in this chapter reveals that he began telling the vision to small, trusted groups in the 1830s, giving him confidence to tell it more widely in the 1840s. These tellings created a transactive memory—the beginnings of the saints’ collective memory of the vision—in which several of Smith’s followers shared a detailed story with rich emotional reactions. These experiences created intimacy between Smith and the believers who heard him and those who heard them.
Interesting Account
Authors: Harper Steven C. 
Published: August 2019

Abstract
Transactive memories of Joseph Smith’s first vision—individual memories in communication and combination with each other—enter the historical record in the 1840s. The most significant and far-reaching of these memories is Orson Pratt’s “Interesting Account,” published in Scotland in 1840 after Smith confided his vision to Pratt in 1839. By sharing his memory, Smith ensured that published accounts of the 1840s consolidated via transaction. Individuals remembered and communicated memories, like Smith telling Pratt, who remembered and communicated via “Interesting Account.” That process placed memories in the saints’ buffer, available for selection, relation to other knowledge, and repetition until they became common knowledge. Otherwise, Smith’s memories would have died with him in 1844.
Collective Consolidation Begins
Authors: Harper Steven C. 
Published: August 2019

Abstract
The process of collective memory consolidation is effortful and slow and can involve a great deal of contest and negotiation. The memories that make it through this process are incredibly durable. Orson Pratt was the foremost relater in the process of consolidating a collective Mormon memory of Joseph Smith’s first vision. Like Joseph Smith and everyone else, Pratt inescapably remembered in a sociocultural context that shaped what could consolidate.
An Interview with Joseph Smith in 1859
Authors: Harper Steven C. 
Published: August 2019

Abstract
Orson Pratt continued in the roles of selector and relater and repeater throughout his life. As far as the historical record shows, he wrote and spoke more on the topic of Smith’s first vision than any of his contemporaries. He shaped the saints’ collective memory of the vision. Pratt’s many recitals of the first vision were memorable, whereas others’, such as Tullidge’s poem, did not endure. Pratt enjoyed status and authority among the saints, but that alone hardly accounts for his success. His discursive choices brought Joseph Smith back to life and evoked his vision as reassurance that God still favored the Latter-day Saints. Because of his role in the church and his former personal relationship with Joseph Smith, Pratt was more able than others to reach people emotionally and thus memorably.
Our History, 1869–74
Authors: Harper Steven C. 
Published: August 2019

Abstract
As the transcontinental railroad neared completion in 1869, the Protestant establishment of the United States seemed to be on a collision course with Latter-day Saint hegemony in Utah Territory. In Salt Lake City, Episcopalians consecrated St. Mark’s Cathedral three blocks from the Salt Lake tabernacle less than a month before the dedication of First Presbyterian Church just a block beyond that. The government-backed Protestant establishment seemed to be closing in on the Mormon establishment. In that context church historian Orson Pratt continued to function as the major narrator, repeating again and again the story of Joseph Smith’s first vision in ways that consolidated as a usable past in the context of an embattled present.
The Inception of Mormonism and the Persecuted Present
Authors: Harper Steven C. 
Published: August 2019

Abstract
Writing to and about Latter-day Saints in the 1870s, both Thomas Stenhouse and Edward Tullidge understood what resonated with Latter-day Saint readers—a persecuted past to make sense of a persecuted present. For both authors, the default starting point for that story was Joseph Smith’s first vision as he remembered it in his persecuted present of 1838/39. Their respective books represented the present concerns in which the Saints’ memory consolidated—enemies at home and abroad intent on undermining Zion. Among those enemies was Stenhouse’s wife, Fanny, whose expose Tell it All, along with her lectures, reached large audiences in England and the United States. To the Latter-day Saints, her book and her husband’s were more reasons to respond in the defensive terms of Smith’s 1838/39 vision account, which begins by responding to many reports put in circulation by “evil-disposed and designing” enemies.
Recursion, Distortion, and Source Amnesia
Authors: Harper Steven C. 
Published: August 2019

Abstract
Between 1870 and 1900, the last Latter-day Saints who knew Joseph Smith gave way to generations that never did. Their collective memory transitioned as they selected, related, and generalized knowledge together. At points in this process their collective memory prioritized coherence over accuracy, as memories tend to do. Art and music depicting Joseph Smith’s first vision began to appear in the 1870s and 1880s. This chapter particularly highlights C. C. A. Christensen’s audio and visual display called the “Mormon Panorama,” which inspired George Manwaring’s hymn, “Joseph Smith’s First Prayer”—a hymn well known among Latter-day Saints to this day. These artistic representations reflected and contributed to the recursion of collective memory and its transmission to the next generation. They also reflected and contributed to memory distortion and source amnesia.
The Golden Age of That First Great Revelation
Authors: Harper Steven C. 
Published: August 2019

Abstract
Joseph F. Smith’s efforts to raise the profile of the first vision worked. In their wake, young Latter-day Saints needed only to evoke the vision to make several rhetorical points: that God was embodied and passionate and created humans in his image; that God and Christ were distinct, separate, yet unified; that the Christian churches and creeds were not Christ’s; that God continued to reveal himself; that Joseph Smith was his revelator. These ideas were collective knowledge among Latter-day Saints in 1900. And no story captured and conveyed their shared sense of God, their relationship to him and to other Christians, as potently as the story of Smith’s vision. Memory of Joseph Smith’s first vision was widely diffused among and deeply embedded in Latter-day Saints by 1900. It was widely retold in diverse settings and media and yielded great meaning as a cultural and theological resource.
The Objective Reality of the First Vision Is Questioned
Authors: Harper Steven C. 
Published: August 2019

Abstract
In the early twentieth century, intellectuals became interested in Joseph Smith’s first vision for the first time. A few scholars offered naturalistic explanations. Academic interest in Joseph Smith’s visions added an alternative unbelieving interpretation to overt hostility or total disregard. It also added a new risk to that believers in the historical appearance of divine, embodied beings could find more dangerous than persecution. Pluralism and pragmatism, as defined by William James, could undermine the exceptionalism saints found in Smith’s vision. For these and other reasons, faculty and students at fledgling Brigham Young University wrestled with the historicity of Joseph Smith’s first vision. Harvard PhD and later Mormon apostle John A. Widtsoe experienced this upheaval and arrived at an orthodox belief.
One Hundred Years of Mormonism
Authors: Harper Steven C. 
Published: August 2019

Abstract
The nature of the saints’ memory had to change as Joseph Smith’s vision sank deeper into the past and its foremost selectors, relaters, and repeaters passed away. Jan Assman’s terms communicative and cultural memory characterize the change. Communicative memory is temporary. It can last one generation, maybe two, depending on how well contemporaries of the event live and how well they transfer memory. They have to transmute memory into tradition—into the symbolic forms of cultural memory—to ensure it does not die with them. Young Mormons who came of age in the 1920s were the most likely to acquire enduring cultural memory of Smith’s vision as a result of the widespread commemoration they experienced in their most formative period. Mormonism matured as it turned one hundred. It was no longer a marginalized sect. It had a usable past that situated it safely within host cultures. It had a robust rising generation that could generally identify with Smith’s first vision while accommodating modern challenges to it. It had cultural memory.
Censoring Joseph Smith’s Story
Authors: Harper Steven C. 
Published: August 2019

Abstract
Fawn Brodie’s biography of Joseph Smith and related forces generated dissonance for many Latter-day Saints in the 1950s and 1960s. Some like Jerald Tanner, Sandra McGee, and LaMar Petersen left Mormonism, citing LDS Church censorship of source material related to Smith’s first vision as a reason. Historian James B. Allen expected Joseph Smith’s multiple memories to be complex. He was fascinated by the historical record, not fearful of it. He expected it to be ambivalent and open to various interpretations. His approach to it led to the mature scholarship on Smith’s vision in this era as Smith’s 1832 and 1835 accounts came to light.
New Light
Authors: Harper Steven C. 
Published: August 2019

Abstract
As the number of Mormon converts pushed toward two million in the 1960s, Presbyterian minister Wesley Walters was not able to keep them from becoming Latter-day Saints. But he forced all serious scholars of Mormon history to reconsider the reliability of Joseph Smith’s first vision story with his novel research method and findings. Walters made the case that historical evidence disproved any sizeable revival in Joseph Smith’s vicinity in 1820, and therefore that Smith made up his story later, situating it in the context of a well-documented 1824 revival. Walters’s argument was later criticized for its fallacies of irrelevant proof negative proof, but it caused consternation among Latter-day Saint scholars at the time.
Our Whole Strength
Authors: Harper Steven C. 
Published: August 2019

Abstract
In the information age, growing awareness of Joseph Smith’s first vision accounts and the findings of the New Mormon History disrupted the collective Mormon memory of Smith’s vision. Of the saints who learned of the newly selected and related knowledge, many dismissed or disregarded it. But many experienced dissonance that led to deeper investigation. Some successfully incorporated new knowledge and consolidated a more complex but still orthodox memory. For others, however, a high degree of unresolved dissonance eroded their faith. They could no longer believe that Joseph Smith experienced a vision, but because it had become the seminal event underpinning their faith, they could agree with Gordon B. Hinckley that it either occurred or it did not, and if it did not, the faith was a fraud.
Gone Are the Days
Authors: Harper Steven C. 
Published: August 2019

Abstract
Richard Bushman’s 2005 biography of Joseph Smith incorporated the findings of the New Mormon history. Bushman saw changes over time in Smith’s vision accounts and granted the critics that point, just not their interpretation that it meant Smith did not experience what he claimed. Bushman did not question whether Smith told the truth about his vision, only what truth he told he time he recorded it. Bushman’s Joseph Smith is therefore not the deceived or deceiving one of Fawn Brodie or Wesley Walters, but neither is he the simplified teenage prophet of the movies and manuals. Though initially barred from use in LDS religious education curriculum, provided the standard interpretation of Smith’s first vision adopted by The Church of Jesus Christ of Latter-day Saints by 2018. This was most evident in “First Vision Accounts” and Saints: The Standard of Truth, volume 1—products espoused and promoted by LDS leaders.
Introspection
Authors: Smithies Declan 
Published: August 2019

Abstract
Chapter 5 explores the epistemic role of consciousness in introspection. Section 5.1 presents a simple theory of introspection, which says that some mental states provide introspective justification that puts you in a position to know with certainty that you’re in those mental states. Section 5.2 defends the simple theory against Eric Schwitzgebel’s arguments for the unreliability of introspection. Section 5.3 motivates the simple theory on the grounds that it explains a plausible connection between epistemic rationality and introspective self-knowledge. Section 5.4 argues that all and only phenomenally individuated mental states fall within the scope of the simple theory of introspection. Section 5.5 explores the role of consciousness in explaining our introspective knowledge of what we believe. Section 5.6 concludes with some pessimism about the prospects for explaining the connection between consciousness and introspection in more basic terms.