bluuebunny/crossref_metadata_2025_split huggingface dataset:
Aquinas and the Academic Life
Authors: Davies Brian 
Published: July 2007

In a book on Aquinas and beauty, Fr Armand Maurer starts with an apology. For, so he notes, ‘we look in vain in the immense body of Aquinas’s writings for a detailed and comprehensive treatment of beauty’. In general, says Maurer, ‘Thomas seems to have given short shrift to beauty or to have avoided it altogether’. And I might say something similar when it comes to Aquinas and the academic life. In his writings, the word ‘academic’ occurs in two allusions to St Augustine’s Contra Academicos. Otherwise, it is not to be found at all whether as a noun or as an adjective. There is a common 16th and 17th century English use of ‘academic’ according to which someone academic is a disciple of Plato. But Aquinas is heavily critical of Plato. And he has no treatise on the nature and purpose of centers of higher learning and the like. No work of his remotely corresponds to studies such as Cardinal Newman’s The Idea of a University.I might add that some famous academics have been throughly skeptical of Aquinas’s own academic value. He is often presented as an important philosopher. But was he? Not, for example, according to Bertrand Russell. As Russell himself put it: ‘There is little of the true philosophical spirit in Aquinas. He does not, like the Platonic Socrates, set out to follow wherever the argument may lead ...
The Role of Affectivity in the Theology of Yves Congar
Authors: Flynn Gabriel 
Published: July 2007

Yves M.-J. Congar (1904-1995) was the foremost French theologian of the twentieth century. The severe trials to which he was subjected by Roman Catholic Church authorities, notwithstanding, Congar loved the Church. As he explained to Jean Puyo in 1975: I am of the Church. I love the Church.’ This love is based on a simple yet profound truth that he recognised the Church as the Mother, the hearth and the homeland of his spiritual being. Congar’s love for the Church, motivated by his love for Christ, is situated in the wider setting of his love for humankind. It is difficult to avoid an admiration for his shrewd insistence on the need to locate the maternal and fraternal dimensions of the Church’s nature, seen as perfectly compatible, in a communion ecclesiology. A communitarian, ecclesial milieu is correctly identified as essential for the formation of Christians:
Maternal, the Church is also fraternal. It is a fraternity. The two qualities are perfectly compatible, evangelically speaking, because in the spiritual plan, they are united in communion: as in a text like Matthew 12. 50 (Mark 3. 35; Luke 8. 21). Better: it is the fraternity which exercises here a maternity, as it is said so often by Saint Augustine and many others. This does not take away anything from a particular paternity of priests and pastors who can say with Saint Paul: ‘It is I who, through the gospel, begot you in Jesus Christ’ (1 Cor. 4. 15). This signifies that if, taken individually, we are sons of the Church, we form collectively or rather as a community, this ecclesial milieu which we have seen is the generator and educator of Christians.
Amartya Sen: “The Conscience of Economics” A Brief Outline of his Thought
Authors: Booth Edward 
Published: July 2007

It is impossible to evaluate Sen’s thought in terms of pure economics, because his humanism takes his thought into other domains, including philosophy, political theory, sociology and demography.Born in 1933 into a Hindu academic family in Dhaka, before it became the capital of Bangladesh, he studied at the universities of Calcutta and Cambridge, before teaching in Indian and American Universities, and then at Oxford, before returning to Cambridge on being elected Master of Trinity College. This factual curriculum vitae gives little indication of his taking, from the beginning, a standpoint by which he was perfectly at home in all these settings, creative and judicious in every sphere he entered. In his considerable list of puuheauons, some or modest iength, others originally papers or lectures being quite short, and in innumerable articles, one is conscious of a mind which searches out the roots of questions and their interconnections, expressing them in limpid English prose. Sensitive, though not always formally so, to the philosophical dimensions of the material, the resultant thought has a sapiential quality, in which it approximates, for example, to that of the late Belgium Louvain economist, Fernand Baudhuin. One thinks especially of the latter’s Déontologie des Affaires (Louvain 1960). The latter’s range was primarily Western Europe, with extensions mainly into more Eastern Europe and the United States; Sen’s range is world-wide, equally at home in the problems of developing India, of famine-struck Africa, as with those of Western Europe, North America and Asia. He often uses the human factors which accompany the rise of the post-war Japanese economy as a yard-stick to measure the problems of the aging economies of the older industrialised nations.
The ‘Holy Land’, Zionism, and the Challenge to the Church
Authors: Prior Michael 
Published: July 2007

The ‘Holy Land’ is of particular interest to Christians everywhere, an interest intensified whenever they read their Bibles. There God intervened in human history through his dealings with the Israelites, and in the person of Jesus Christ. Jesus was crucified and raised in, and ascended from Jerusalem, and it was there also that the Holy Spirit descended on the Church.There has been, of course, an unbroken Christian community in the land from the beginning, and it was those residing there who were the architects of a Christian ‘Holy Land’. But Christians outside also have their interests. Well before Constantine, Palestine was a place of pilgrimage. In the middle of the second century, Melito of Sardis went to establish accurately the books of the Old Testament’, and to examine the relevant places. Others went ‘for the sake of the holy places’, and ‘to trace the footsteps of Jesus’, and pray. Some stayed, living piously near the sites. Nevertheless, however important, the Holy Land never attracted more than a handful of (affluent) pilgrims from abroad, and the practice of pilgrimage was virtually moribund by the end of the eighteenth century. As we shall see, Western interests from then went beyond the religious.
A Plea in Favour of a Vulnerable Peace
Authors: Lascaris Andrew 
Published: July 2007

The fall of the Twin Towers in New York on September 11th last year shattered the confidence of many people in the security of modem society. Modern society was supposed to guarantee a safe and happy human existence. It promised solutions of difficult problems through its impressive technological developments, it protected the individual against arbitrary decisions of government through its democratic institutions and kept poverty away thanks to the benefits of the free market economic system. The western world looked like a rather peaceful world, apart from some small pockets of violence such as Northern Ireland, the Basque country and Cyprus, and, at the edge of the western world, Israel and Palestine. Democratic states do not make war against democratic countries. It is difficult to count wars for it depends how one defines a war, but since the Second World War almost all the wars in the world were civil wars.The destruction of the Twin Towers showed how vulnerable modern society is. Individuals and small groups can terrorize a neighbourhood, a community, or a state by killing key figures in society, by attacking power stations and destroying vital communication systems. In all those cases the use of rather simple weaponry suffices. There is no foolproof protection possible against those who carry a bomb on their body to make it explode on a market place, near a power station or a TV station. While in the 19th century churches often were the target of terrorist attacks and of mob violence, at present banks and large commercial buildings are the sacred places that symbolize the value system of society and thus are attacked.
God's presence in an open society
Authors: Bauer Christian 
Published: July 2007

On September 14th a central memorial ceremony was held in the New York Yankee Stadium: a multireligious, patriotic liturgy at whose centre stood the American star-spangled banner. This religious dramatisation of the Stars and Stripes in those days of terror proves that September 11th was at least a matter of religion: a matter of a violence of religious origin, whose trail of blood runs from Manhattan via Kandahar to places which are not yet known. Once religion comes into play, there is a need to criticise its potential malignancy, so that people are able to get out of the vicious cycle of religious violence. One year after September 11th these theological theses would like to contribute to the project of shedding light upon this ‘depraved part’ of all religions by emphasising eight basic differences which constitute religion and cause its characteristic dangers. Therefore current terms are to be used against their everyday usage in a strictly formal sense as instruments for analyzing sacred and profane phenomenons of religion.In their everyday life, people experience the power of the Holy as something extraordinary, that magically attracts them and repels them at the same time—but never lets them go. It is precisely this inescapable difference which constitutes religion, at the centre of which, according to Rudolf Otto’s classic definition, there is the mysterious experience of a ‘mysterium fascinosum, tremendum et augustum’. September 11th revealed this constitutive ambivalence of the Holy, because it unveiled the double face of religion: the face of mighty violence, embodied by the pilots of death, and the face of powerless hope, embodied by the New York firemen.
A Heart Close to Cracking: Preachers Resurrecting the Body in a Roman Catholic Crisis of Plausibility
Authors: Heille Gregory 
Published: July 2007

On 6 January 2002, the Boston Globe revealed that the Archdiocese of Boston (since 1980) and its archbishop Cardinal Bernard F. Law (since 1984) had repeatedly reassigned the priest John J. Geoghan from parish to parish, in spite of numerous complaints and reports and repeated psychological treatment for sexually abusing children.1 This essay invites theological reflection on the themes of sexuality and power as they pertain to the ecclesiastical crisis that this story represents and on resurrection preaching at a time of ecclesiastical implausibility.Sexuality, Power, and a Crisis of PlausibilityAs clear as we must be that paedophilia and ephebophilia are about power (“power over”) at least as much as they are about sex, we must also be clear that the crisis of plausibility on the part of the Catholic bishops in the United States, as they presently are perceived by both civil society and the believing church, is also about power. For some twenty years, the United States Conference of Catholic Bishops has surrendered its internal authority to the controlling authority of the Roman Curia over a wide spectrum of issues ranging from liturgical practice, to the role of women and laity in Church governance and ministerial practice, to a Catholic understanding of sexual anthropology and theology. What twenty years ago could be characterized as a collegial relationship of priests and people with bishops might often be described today as an adversarial relationship.
Compatibilism Irrational
Authors: O'Neill J. C. 
Published: July 2007

That the two theses of compatibilism (free will; determinism) are incompatible is hard to show. However, compatibilists always incorporate three irrational moves into their arguments, by committing an endless regress, by begging the question, by asserting without evidence. Each of these moves can be shown to be tolerable in the short run, but their persistence raises the probability that the arguments in which they are employed are unsound.The supposed contradiction which incompatibilists charge compatibilists with holding is extremely difficult to discover. In the form:1. x could have not done A2. x could not have not done Athe contradiction holds. However, when we state the two positions more informally as3. A person could have done other than what that person did;4. A person’s doing what that person did is the determined result of all history combined with all the natural lawsit seems possible to formulate aspects under which both propositions hold.The purpose of this paper is not to make yet another attempt to show that these two sentences are contradictory. The purpose is to show that compatibilism entails(a) a vicious regress;(b) the begging of the question of the originating power of animate beings;(c) the assertion without evidence of the unity of physical nature according to the model of the movement of the sun and the planets.(a) Vicious RegressThe Free Will Thesis: Causality according to the laws of nature is not the only causality needed to account for all events in the world; to understand them and to take purposive action in the face of more than one possible action, for each of which we can possibly be held responsible, we need also to assume a causality through freedom.
“Haloes even in Hell”: Chesterton's Own Private “Heresy”
Authors: Schall James V. 
Published: July 2007

“Philosophy is merely thought that has been thought out …. What do modern men say when apparently confronted with something that cannot … be naturally explained? Well, most modern men immediately talk nonsense. When such a thing is currently mentioned, in novels or newspapers or magazine stories, the first comment is always something like, ‘But, my dear fellow, this is the twentieth century.’ It is worth having a little training in philosophy if only to avoid looking so ghastly a fool as that. It has on the whole rather less sense or meaning than saying, ‘But, my dear fellow, this is Tuesday afternoon.’ If miracles cannot happen, they cannot happen in the twentieth century or in the twelfth. If they can happen, nobody can prove that there is a time when they cannot happen.”G. K. Chesterton, “The Revival of Philosophy – Why?”The Common Man (New York: Sheed & Ward, 1950). 177.“When I fancied that I stood alone, I was really in the ridiculous position of being backed up by all Christendom. It may be, heaven forgive me, that I did try to be original; but I only succeeded in inventing all by myself an inferior copy of the existing traditions of civilized religion. The man from the Yacht thought he was the first to find England; I thought I was the first to find Europe. I did try to found a heresy of my own; and when I had put the last touches to it, I discovered that it was orthodoxy.”G. K. Chesterton, Orthodoxy.Collected Works (San Francisco: Ignatius, [1908] 1986), I, 214. Italics added.
From Head‐trip to the Virtues
Authors: Bishop Jordan 
Published: July 2007

The modern tradition in ethics has been under attack since the publication of Alasdair MacIntyre’s After Virtue.’ One of the more fascinating aspects of all this is that the demise of virtue ethics, in the sense discussed by Professor MacIntyre, had relegated ethics to a peripheral question discussed by Aristotle in Book VII of the Nicomachean Ethics.It is there that Aristotle considers what most translators have rendered as “continence” and “incontinence”, enkrateia and akrasia, although one can also describe the enkratic man as disciplined. Mostly applied to question of temperance, enkrateia involves imposing the judgement of reason on unruly passions. Aristotle notes “we must now discuss incontinence and softness (or effeminacy) and continence and endurance; for we must treat each of the two neither as identical with virtue or wickedness, nor as a different genus.” (Bk. VII, Ch. 1: 1145a35). If we are tempted, as people used to say, to do something foolish or wicked, but realize that it is foolish or wicked and overcome the impulse by the imposition of reason, we are enkratic. Reason has prevailed. Yet this is not, according to Aristotle, a question of virtue. It is something less.
Language and Theology in a Postmodern Age
Authors: Danaher James P. 
Published: July 2007

The scientific mentality that demands warrant for all our beliefs permeates all of modem thinking. Of course, at the base of all those beliefs for which we demand evidence are more fundamental beliefs that are simply acquiesced in because they are part of our culture. They are the things that few of us scrutinize, but they have enormous influence upon the beliefs and doctrines that we do scrupulously think about.This is especially true in the area of theology where theological doctrines are greatly affected by more fundamental notions of things like good and evil, sin, love, happiness, etc. We spend time debating and developing our theological doctrines but take for granted that we have correct ideas of what is good or evil — that we know what sin or love is — but do we? In fact, the notions most of us have of such things are simply unreflectively acquired through our experience as individuals and members of a language community and culture. My language community and culture taught me to understand such things in certain ways, and then my individual experience moulded my understanding without much reflection. But, although acquired unreflectively, these basic notions which have such an enormous influence upon our theology are philosophically loaded concepts. Although we take them for granted and treat them ‘as if’ they were somehow God-given, they in fact represent the philosophical views of the culture we were born or educated into.
Consumer's Responses to the Potential Use of Bovine Somatotrophin in Canadian Dairy Production
Authors: Kuperis P. A. , Veeman M. M. , Adamowicz W. L. 
Published: July 2007

The responses of a random sample of consumers to the use of recombinant somatotrophin (rBST) in milk production were elicited using a stated preference methodology. A conditional logit model of consumer choice was developed and tested to analyze consumers' choices of milk with varying characteristics of fat content, price, freshness and rBST treatment. Welfare calculations for a representative consumer indicate welfare losses with the introduction of rBST. Welfare losses were slightly less for a male than a female household food purchaser and were less for food purchasers with higher levels of income and education. There was a small welfare gain when the representative food purchaser was offered a full range of “rBST” and “wn‐rBST” milks. The resiilts suggest that making appropriately labelled “rBST‐free” milk available to consumers could decrease consumer welfare losses associated with the introduction of rBST in Canada. Nous avons évalueé par une méthodologie des préférences déclarées les réponses d'un panel de consommateurs choisis au hasard envers l'utilisation de somatotropine bovine recombinante (rBst) dans la production laitière. Un modèle logit conditionnel des choix du consommateur est testé pour analyser les choix à la consommation à l'égard de laits de divers niveaux de teneur en matière grasse, de prix et de fraîcheur et provenant ou pas de vaches traitées à la rBst. Les coûts sociaux pour le consommateur représentatif font voir des pertes éonomiques avec l'introduction de la rBst. Ces pertes étaient légèrement moins importantes lorsque l'acheteur d'aliments pour le ménage était un homme plutôt qu'une femme ou que son niveau d'éducation et de revenu était plus élevé. On observait un léger avan‐tage économique lorsque le pourvoyeur du ménage représentatif avait accès à toute la gamme des laits avec et sans rBst. Il ressort de ces observations qu'une indication Claire de l'absence de rBst dans le lait sur l'étiquette des produits offerts à la consommation pourrait diminuer les pertes économiques résultant pour le consommateur de l'introduction de la rBst au Canada.
Implications of Realization Uncertainty on Random Utility Models: The Case of Lottery Rationed Hunting
Authors: Akabua Kojo M. , Adamowicz Wiktor L. , Phillips William E. , Trelawny Peter 
Published: July 2007

Conditional multinomial logit (MNL) models are often used to estimate the value of nonmarket resources under the assumption that consumer choices will be realized with certainty. The conditional MNL may not be appropriate when choices made may not be realized with certainty, such as when rationing mechanisms are used as a means of managing nonmarket resources. Two models that address this issue, developed by Boxall (1995) and Rouwendal (1989), are compared here to estimate welfare measures for moose hunting in Newfoundland. The results from these two models differ significantly from the results of a simple conditional MNL model. Les modèles logit multinomiaux conditionnels (MNL) sont souvent utiliés pour calculer la valeur de ressources non marchandes, dans une hypothèse de départ voulant que les choir du consommateur sont assurés d'être réalisés. Ce genre de modèle peut toutefois ne pas convenir lorsque les choix fait ne sont pas assurés d'être pleinement réalisés, comme dans les cas où des mécanismes de rationnement sont imposés comme moyen de gérer ces ressources non marchandes. Nous comparons deux modèles conçus et mis au point, l'un par Boxall (1995), l'autre par Rouwendal (1989), pour estimer les mesures des effets socio‐économiques d'une réglementation de la chasse de l'orignal a Terre‐Neuve. Il apparaêt que ces deux modèles aboutissent à des résultats significativement différents de ceux obtenus par un modèle MNL conditionnet simple.
Public Policy in the 21st Century: Is Prairie Agriculture Becoming Like Any Other Industry? Does it Matter?
Authors: Stabler Jack C. , Olfert M. Rose 
Published: July 2007

The question addressed in this paper is whether Prairie agriculture has become “like any other industry”. The implication is that a positive response would lead to the conclusion that it should therefore be treated “like any other industry” rather than being accorded the special status that it has enjoyed for more than a centuryWe show that, as net farm incomes have declined over the past 35 years, Prairie farmers have responded by seeking other (non‐farm) sources of income. At the time of the 1996 census, net farm income accounted for only 31 percent of farm family income (down from 75 percent in 1967). By 1999, the contribution of net farm income was even lower than in 1996In spite of the dwindling contribution of net farm income to farm family income, average farm family income in Saskatchewan has exceeded average provincial household income for all but two years between 1971 and 1998, Under these circumstances, it is necessary to ask why it is in the public interest to subsidize an activity which, in recent good times, produced 31 percent of the income of a subset of the population whose household incomes were 10–15 percent above the provincial averageBased on income levels, it is probably no longer necessary to accord farm families special status in the public policy arena. However, other policy considerations (immobility of resources, the role of agriculture in the rural economy, environmental considerations, food safety and security, for example) remain, differentiating agriculture from other industries
Adoption of Biotechnology in Thailand and the Threat of Intellectual Property Piracy
Authors: Kerr William A. , Yampoin Revadee 
Published: July 2007

The King, upon a representation from His Subjects in the West Indies, that the introduction of the Bread Fruit Tree among them would be a Universal good to constitute an article of food…I was therefore directed to sail forthwith … for the Society Islands …And there … to procure of the Natives as many Plants as I could stow on board Ship.… I was to proceed … to St Vincent, one of the Windward Islands, and depositing One Half of my Plants there, I was to go immediately to Jamaica.William BlighCaptain of HMS Bounty, 1789