bluuebunny/crossref_metadata_2025_split huggingface dataset:
Open to All Parties
Authors: Beneke Chris 
Published: September 2006

Abstract
This chapter examines religious discourse in mid-century America, which was characterized by unprecedented ecumenism and surprisingly widespread praise for integration. Beginning in the mid-1740s, religious writers stressed the common principles that Protestants of all denominations shared. During the same period, colonial institutions of many types declared themselves “open to all parties” — by which they usually meant all religious parties. Extended accounts of the Free Mason movement, the legislative assemblies of New York and Philadelphia, and the fight for control of King’s College (Columbia University), demonstrate a growing consciousness of religious diversity and the increasing priority accorded to interdenominational cooperation.
“Equality or Nothing!”
Authors: Beneke Chris 
Published: September 2006

Abstract
This chapter connects the demise of exclusive religious establishments with the foundation of republican governments. It also traces the extension of equal recognition to previously marginal groups, such as Roman Catholics. Indeed, by the founding period, the wholesale condemnation of religious minorities had become quite rare and the presumption that faith of many different kinds was better than no faith at all had become widespread. James Madison’s struggle to extend the meaning of “religion” in the Virginia legislature and John Carroll’s efforts to ensure equal rights and recognition for Catholics highlight the widening scope of American pluralism.
Conclusion
Authors: Beneke Chris 
Published: September 2006

Abstract
The conclusion delineates the 19th-century boundaries of American religious pluralism. Those limits emerged most clearly in the persistence of anti-Semitism, the violence inflicted upon Mormons in western New York, Illinois, and Missouri, and the vitriolic common school debates of 1840 and 1841, which pitted New York’s Roman Catholic leaders against the Protestant-dominated Public School Society. In the case of the Mormons and the Catholics, especially, the 18th-century formula of equal rights for private worship and public inclusion failed. Anonymous living in the increasingly populous cities and the vast expanses of cheap land in the west allowed religious groups to avoid integration. Meanwhile, the continued dominance of Calvinist Protestantism made such isolation attractive. Yet, an important precedent had already been set. The success that early Americans had in maintaining civil peace and encouraging cooperative endeavors between different religious groups provided a reassuring template for future encounters with diversity.
Introduction
Authors: Beneke Chris 
Published: September 2006

Abstract
The introduction provides an overview of the themes of the book. It describes the visit of the Roman Catholic bishop John Carroll to Boston in 1791 in order to indicate an 18th-century perspective on religious toleration, comparing this to issues surrounding political and ethnic diversity today. It explains how the controversial emergence of religious inclusion, equality, and cooperation is the history of America’s first great attempt to accommodate diversity and its first experiment with pluralism. It makes some caveats as to the nature of its study and suggets how the rest of the book is an introduction to the kinds of problems that arise when a culture premised upon uniformity gives way to a culture premised upon diversity.
Economic Development and Labor Conditions
Authors: Flanagan Robert J. 
Published: September 2006

AbstractThis chapter reveals the influence of economic development, national economic and political institutions, and social diversity on labor conditions. Putting globalization aside, the foremost positive influence on labor conditions is level of development (a country’s real per capita income). Policies that raise per capita income improve virtually all labor conditions. At any level of development, however, countries still differ in their labor conditions. The chapter shows how democratic government, protection of property rights, and the degree of ethnic and religious diversity influence this remaining international variation in labor conditions.
Trade and Labor Conditions
Authors: Flanagan Robert J. 
Published: September 2006

AbstractThis chapter examines the effect of international trade on labor conditions around the world. Evidence developed in the chapter shows that open trade policies improve working conditions by raising per capita income, as international trade theory predicts. Countries with open trade policies also have superior labor rights, and labor rights improve over time in countries that adopt open trade policies. In the short run, trade clearly enhances the working conditions of workers in export industries (including those working in export processing zones) but threatens the conditions of workers whose companies compete with imports. The evidence shows that with the passage of time, all workers benefit by moving into more productive employment settings. The evidence in this chapter implies that trade sanctions are likely to worsen labor conditions in target countries.
Multinational Corporations and Labor Conditions
Authors: Flanagan Robert J. 
Published: September 2006

AbstractThis chapter studies the effects of multinational companies on labor conditions around the world. The evidence shows that (1) the economic presence of multinationals in foreign countries is often overstated, (2) multinationals pay higher wages than host-country companies in both industrialized and developing countries, and (3) when multinationals acquire host country businesses, they institute changes in production methods and human resource management practices that raise productivity sufficiently to support higher wages. The evidence also rejects the race-to-the-bottom view that poor labor conditions attract multinational companies. Most flows of foreign direct investment occur between advanced countries with high labor standards and are influenced by market size and potential investment risk rather than labor conditions. The chapter also examines and evaluates the efficacy of corporate codes of conduct for improving labor conditions.
Persian Persecutions of the Jews
Authors: Kalmin Richard 
Published: September 2006

Abstract
This chapter attempts to exemplify the contention first presented in the introduction that significant aspects of the history of the Jews of late antiquity will have to be rewritten once the latest developments in Talmud text criticism are taken into account. Although these developments greatly complicate the historian's task, they add depth and subtlety to the historian's arguments and ensure that conclusions rest on a firmer literary foundation. Among the more significant findings will be the discovery that there is less reason than earlier scholars thought to view early Babylonian rabbis as important players in the Jewish community's interactions with the Persian government. The chapter strengthens and adds subtlety to one of the central arguments of this book: that the Babylonian Talmud tends to portray Babylonian rabbis as inward-looking, with the study house to a significant extent the sum total of their experience, even in situations where it had been the consensus of earlier scholarship that they served as the pre-eminent leaders of the Jewish community.
Josephus in Sasanian Babylonia
Authors: Kalmin Richard 
Published: September 2006

Abstract
This chapter compares rabbinic and Josephan traditions about the Sadducees. It shows that traditions in the Bavli tend to be hostile toward the Sadducees, while traditions in Palestinian compilations tend to reflect a more neutral perspective. The Palestinian traditions acknowledge, or even revel in, the existence of individual Sadducees who are wicked, but these individuals are always quickly punished with death by God for their evil deeds, and the Sadducees as a group are harmless, obedient, in fact, to the rulings of the Pharisees. It is also shown that since it is a fundamental tenet of rabbinic thought that the rabbis possessed traditions that were authoritative despite their independence from scripture, the introduction into Babylonia of traditions that portray the Sadducees as accepting only scripture and rejecting traditions external to the Bible motivated these hostile Babylonian portrayals. It is argued that the Bavli's portrayal of the Sadducees as a group that accepts only scripture derives either from (1) Josephus, or (2) traditions drawn upon independently by both Josephus and the rabbis.
The World of Precious Stones
Authors: Murphy G. Ronald 
Published: September 2006

Abstract
This chapter focuses on the significance of the gemstone in Wolfram. Wolfram not only identifies the Grail as a precious stone but also uses stones to mark the inner structure of his work by identifying its two foci: first, the progress of his hero toward feeling the compassion necessary for “owning” the Grail, and second, the suffering of the community on Mount Salvation as they faithfully await the healing of Anfortas. Wolfram has not only supplied two new chapters/books to be the ending of the tale that Chrétien did not finish but also added two new books to be the beginning of the story whose function it is to give Parzival a pagan brother and thereby to raise the thematic question of the waters of baptism in the context of the Grail stone. The two books at the beginning stand in parallel to the two that Wolfram has placed at the end. These four books form a distinctive framework, marked by the roles of precious stones, that guides the reader to a new interpretation of the traditional Grail material received from Chrétien.
The Crusaders' Quest
Authors: Murphy G. Ronald 
Published: September 2006

Abstract
This chapter argues that Wolfram's two great epics, Parzival and Willehalm, are a poet's protest against the whole notion of religious crusade, and in particular against Christian-Muslim enmity. In both works he attempts to make his contemporaries realize that a Christian crusade aimed at killing Muslims in order to secure possession of Christ's grave and restore his feudal territory to him is a mistake of literalness concerning the whereabouts of the Lord Christ's rock grave and the location of his “territory.” He suggests that the literalness is a sign of profound sickness causing both suffering and ugliness among the baptized who live on Mount Salvation. In his attempt at enlightenment, Wolfram's unexpected poetic weapon is the gemstone.
The Frame Story
Authors: Murphy G. Ronald 
Published: September 2006

Abstract
Wolfram clearly used the text of Chrétien's doubly named Perceval, or The Story of the Grail, and he, too, wove together what are two perhaps quite different tales, the folktale of the naive young man who goes forth to seek his fortune, and the more mysterious tale of the enigmatic Grail castle and its inhabitants. Since Wolfram did follow Chrétien's story line, it is helpful to attempt to contrast the two versions in order to determine what the authorial intent of Wolfram was, especially if Wolfram's version is seen in the light of inventions of plot and gemstone symbolism found in the framing Chapters 1 and 2 and 15 and 16. This chapter examines Wolfram's vision of the Grail, contrasting it with that of Chrétien whenever appropriate and possible, and first and most of all, by examining it in the light of the Christian-pagan frame story invented by Wolfram.
The Frame Story Ending
Authors: Murphy G. Ronald 
Published: September 2006

Abstract
This chapter focuses on the ending of the story of Parzival. It shows that helmets, when they work effectively and because they work effectively, enable violent fighting to occur because they make personal recognition of kinship impossible. In book 14 of Parzival, Wolfram brings the heroes of the two strands of the inner Grail story (from books 3 to 14) together, Gawan and Parzival. The two relatives and fellow knights of the Round Table meet each other in a fight like no fight in the story, with their helmets on. Parzival's experience in this penultimate fighting contest is one of realization; he becomes aware of the helmet's unexpected relationship to blindness.
Three Problems of Experience
Authors: Stoljar Daniel 
Published: September 2006

AbstractThe problem to be discussed is the logical problem of experience, which focuses on three inconsistent theses: there are experiential truths; if there are experiential truths, every truth is entailed by, or supervenes on, some non-experiential truth; and if there are experiential truths, not every truth is entailed by, or supervenes on, some non-experiential truth. This problem is distinguished from two others: the empirical problem and the traditional mind-body problem.
The Skeptical Challenge
Authors: Stoljar Daniel 
Published: September 2006

Abstract
This chapter discusses the idea that it is mistaken to suppose that there is a genuinely philosophical problem of experience at all. According to one version of the challenge, the problem should be rejected on methodological grounds: it is mistaken to reason from conceivability to possibility at all. It is argued that this reasoning is ubiquitous in philosophy, and thus to the extent that there is a problem here it is everyone’s rather than the author’s. According to another version of the challenge, the problem should be rejected on conceptual grounds: the thesis of physicalism certainly made sense at a particular moment in the history of science, but that moment is long gone and contemporary interpretations of it do not permit the questions typical of philosophy of mind to be legitimately raised. Physicalism and related concepts play an illustrative or inessential role, rather than an essential role, in the logical problem, and once this is appreciated, the basis for skepticism evaporates.
Genuine Rivals, Revelation, and Concluding Remarks
Authors: Stoljar Daniel 
Published: September 2006

Abstract
This chapter concludes the book by doing three things: reviewing the reasons for rejecting eliminativism and primitivism; criticizing an independent argument for these views that would, if successful, also undermine our own position — this is an argument founded on the idea, known as “revelation”, that understanding experience means knowing its essence; and finally, summarizing and making explicit some general morals.
Paul as Another in Israel's Story
Authors: Meech John L. 
Published: September 2006

Abstract
In order to reconstruct the kind of self presupposed in Paul’s letters, this chapter explores the relation between Pauls self-understanding and the story he tells to identify Israel. As a dyadic personality, Paul understands himself in relation to Israel: “I have been crucified with Christ” signifies that Paul has died in Israel. Sacrifice symbolizes the death and resurrection of the sinner; thus, that Christ is a sacrifice means that Israel has passed through death and resurrection in its King, Jesus. Christ can be raised because he goes to the cross anointed with God’s Spirit. Christ is the righteous community in the world that goes into death and rises again. Paul recognizes, in retrospect, that this is the event that “the faith of Abraham” had always anticipated. The Pauline categories of spirit and conscience relate the crucified and resurrected self to the Spirit in the community that dies and rises with Christ.
The Deferred Self: Paul Ricoeur'sOneself as Another
Authors: Meech John L. 
Published: September 2006

AbstractIn his hermeneutics of the self, Ricoeur executes a series of detours to the self through several accounts of selfhood. Yet he refuses to grant the last word to any one of these accounts alone but puts them all into play at once in a journey led by the question of who: Who speaks? Who acts (and who suffers)? Who tells her story? Who is responsible? While Ricoeur acknowledges the role of community in the constitution of the self, he never takes the explicit detour to the self through community. In a final detour to the self through community, the self can be glimpsed reflexively as the correlate of a community when ethical conflicts put the self and community at stake together. In such conflicts, the need to identify the community in a narrative attains the status of something attested, and constitutes a first aporia in Ricoeur’s account. A second aporia appears when imputation, responsibility, and recognition are affirmed of the self who is the correlate of a community. These aporias are overcome by letting the community appear as “person” through the metaphor of the “spirit” in the community.
After the Revolution
Authors: Nevin Thomas R. 
Published: September 2006

Abstract
Chateaubriand, Lamennais, and Renan all figured centrally in any chronicle of 19th-century French Catholicism, while Thérèse Martin, the Little Flower, Saint Thérèse of Lisieux kept a marginal position. However, these men, who lived long and wrote much, are for the greater part forgotten, and she, dead at twenty-four, has become one of the most beloved woman in modern times. This chapter illustrates these men under three sorts of temptation, none of which is strictly comparable to those Christ faced in the wilderness but each of which St. Augustine identifies: the rage for feeling, libido sentiendi; for commanding, libido dominandi; for knowing, libido sciendi. As these men did not think, work, write in a vacuum, some brief remarks on the political and spiritual life of their age are provided.
How They Paved the Little Way
Authors: Nevin Thomas R. 
Published: September 2006

Abstract
This chapter focuses on conventual life in Carmel during the time of Thérèse. Carmelites are espoused to the same man, whom they meet only in images and in prayer. They, by their pledge to him, are pledged to a life with each other. They are closely confined, as in a prison, and remain so till death. Visitors are received only at a grille and for only thirty minutes a week. For all but family members, a dark curtain is drawn between the interlocutors, and there is always another sister, known as a tierce, attendant to the conversation. The only men with whom these women are directly in contact are their confessor priest and their physician, who also has to use the grille. They sleep apart in spartanly furnished rooms. They pray, sing, eat together. They work singly and collectively.
Thérèse Writes Her Self
Authors: Nevin Thomas R. 
Published: September 2006

Abstract
This chapter focuses on Thérèse's account of herself. Thérèse started her autobiography in January 1895. By that time she had already established herself as a kind of writer in residence at the Lisieux Carmel: she had composed fifteen poems for various occasions, such as feast days or the investiture of novices. Some were written on request. She had also composed, in January 1894, the first of two dramas about Jeanne d'Arc. The occasion that prompted her autobiography came casually as she was telling stories about her childhood to her natural sisters. Marie, appreciating Thérèse's narrative gift, with its penchant for mimicry, urged that she write the story of her childhood.
On Her Theatricality
Authors: Nevin Thomas R. 
Published: September 2006

Abstract
This chapter focuses on Thérèse's plays and poetry. Thérèse's prayers and poems, the letters, the autobiography foremost — all have been translated and long circulated. However, her plays or récréations pieuses as they were known within Carmel, have been neglected. It is a strange and unhelpful neglect; unhelpful, because the plays open to us, no less than do the poems, valuable windows onto Thérèse's spirituality; strange, because in them we have a concrete and lively idea of the communal physics of Carmel and how its sisters — its prisoners, Thérèse might have said — lifted themselves from routine through an inspired, if generally mediocre pen. On those feast days, they relaxed, they enjoyed, they learned, they even laughed.
Inconclusions
Authors: Nevin Thomas R. 
Published: September 2006

Abstract
This chapter focuses on the things that set Thérèse apart from other Carmelites: her particular intelligence and her writing itself. Thérèse demonstrated an exception of self manifested early on; the precocity of learning, limited only in the bookish sense; an adeptness in storytelling and in such seemingly minor skills as mimicry, which is the gift of an observant, satiric mind; the imaginative, even audacious reading of Scripture. These are outward signs of what became in her writing and talking the fully flourishing intellect, one which took on with a kind of bravura the task of interpreting Christianity to the Carmelites in a new and vital way.
Interconnections
Authors: Taylor Gabriele 
Published: September 2006

AbstractThe structural similarities between the different vices means that there will be overlaps between them, or that those in the grip of one of these vices should also naturally be exposed to another. One example is the relation between resentment and envy. The resentful and the envious share feelings of impotence and of hostility towards others. These are miserable feelings, and suffering them will reinforce both their sense of failure and their vengeful attitude towards the world. The avaricious, envious, proud, and resentful can all be said to be inordinate in their desire to have a certain position for themselves secured or maintained. Covetousness is a prominent component of lust and gluttony, and thus be that which links these to the other vices.
‘Capital Vices’
Authors: Taylor Gabriele 
Published: September 2006

Abstract
The characterization of the vices as ‘deadly’ has been explained in terms of the fatal harm they bring to those who possess them. Little has as yet been said about their effect on others, though there have been indications that at least potentially, they are likely to be harmful to others as well. A question is raised on whether the disposition of the vicious is such that by possessing a particular vice, they have further vicious tendencies as well.
Countervailing Virtues
Authors: Taylor Gabriele 
Published: September 2006

Abstract
The vicious are self-destructive in their attitude towards themselves. A countervailing virtue should then be, in some way, a good to that self; where the vices destroy and corrupt, a countervailing virtue should heal and hold the self together. Such ‘self-healing’ virtues are not necessarily what might be regarded as strictly ‘moral’ virtues, which require some form of altruistic motivation. A self-healing virtue offers the agent a manner of escape from the burden of his or her self, which provides him or her with the opportunity of leading a happier life.
Value and Context
Authors: Thomas Alan 
Published: September 2006

AbstractThis book seeks to further the debate between ‘cognitivists’ and ‘non-cognitivists’ about the possibility and the nature of moral knowledge. The book is divided into four parts. Part I presents the theoretical framework for the revision of cognitivism. Part II examines the challenge to the revised form of cognitivism developed from two sophisticated forms of non-cognitivist strategy: expressive/projective strategy and non-objectivism. Part III develops proposals for the solution of the problems described in Parts I and II. Part IV focuses on the work of John Rawls.
The Case for Cognitivism
Authors: Thomas Alan 
Published: September 2006

AbstractThis chapter sets out the position of Wiggins and McDowell. This theory is fatally incomplete, rather than fatally flawed. It is a view of moral truth and enquiry that has been much misunderstood, not least because of a failure to appreciate the deep differences between Wiggins and McDowell over the issue of realism. Some important background materials from the work of the later Wittgenstein are examined, followed by discussions on the ways in which cognitivism is grounded in the phenomenology of moral experience and how that phenomenology is best explained.