bluuebunny/crossref_metadata_2025_split huggingface dataset:
Sticks and Stones
Authors: Neu Jerome 
Published: January 2008

AbstractThe schoolyard wisdom about “sticks and stones” does not take one very far: insults do not take the form only of words, in truth even words have effects, and in the end the popular as well as the standard legal distinctions between speech and conduct are at least as problematic as they are helpful. To think clearly about how much we should put up with those who would put us down, it is necessary to explore the nature and place of insult in our lives. What kind of injury is an insult? Is its infliction determined by the insulter or the insulted? What does it reveal of the character of each and of the character of society and its conventions? What is its role in social and legal life (from play to jokes to ritual to war and from blasphemy to defamation to hate speech)? Philosophical, anthropological, psychoanalytic, and legal approaches to the questions are emphasized. Whether intentional or unintentional, the assertions and assumptions of dominance in insults make them a serious and essential form of power play. Is to understand all to forgive all?
TWO HONOR SLAPS AND SWORDS
Authors: Neu Jerome 
Published: January 2008

AbstractInsult may essentially involve a kind of shock, a disruption of expectations, a slap in the face. In honor one seeks to save face and social status may be preserved by social rules and rituals, such as dueling, which may in turn raise problems of their own. Notions of competitive honor are entangled with images of masculinity.
EIGHT INSULT IN THE LAW
Authors: Neu Jerome 
Published: January 2008

AbstractThe Danish Muhammad cartoons enflamed much of the Muslim world. What does respect for another religion require? Must non‐believers follow all of its dictates? Which? Why? Heresy by fellow believers depends on the content of the beliefs. Is it the manner or matter of disagreement and/or disregard that makes for the disrespect in blasphemy? Some of the history of blasphemy law in England and the United States is considered.
“Bomb”arding Evangelicals
Authors: Lahr Angela M. 
Published: January 2008

Abstract
The dawning of the nuclear age brought premillennial speculation about the imminent end of the world that altered the evangelical assessment of the relationship between religion and science. Eschatological beliefs about the potential impact of nuclear weapons blended with secular apocalypticism that even influenced American Cold War foreign policy. Simultaneously, evangelicalism's embrace of anticommunism in the early Cold War helped lead to the subculture's integration into the mainstream culture.
Praying in the End
Authors: Lahr Angela M. 
Published: January 2008

Abstract
Premillennialism aided evangelicals in interpreting the significance of the Cold War era, but prayer served as a means of action. This chapter argues that heightened nuclear age tension made prayer, as an important component of civil religion, an effective tool for evangelicals in the dialogue over the relationship between church and state. Still, key court cases in the 1960s magnified the controversial aspects of prayer that would create conflict between evangelicals and other Americans.
A Different Kind of Prophet
Authors: Lahr Angela M. 
Published: January 2008

Abstract
Whereas evangelicals in the early Cold War were able to better integrate into the dominant culture, the United States became more and more divided in the aftermath of the civil rights movement and the Vietnam War. Evangelical conservatives increasingly embraced “morality politics” as part of the New Christian Right. At the same time, an emerging evangelical left adopted a different kind of prophecy that called on Christians to push for social justice.
1 The Disturbing Theses
Authors: Maria Vogt Katja 
Published: January 2008

AbstractEarly Stoic political philosophy is misrepresented in the sources—as recommending such practices as anthropophagy and incest—mostly because of the large role that the Sceptics had in transmitting the theory (the Sceptics' role in this was first shown to be important by Schofield, 1991). Sextus Empiricus cites the scandalous Stoic views when discussing the question whether there is an art of life. He contrasts them with ‘normal life’, and through the opposition between theory and appearances calls into question whether there is an art of life, an issue which is of central importance to the Sceptical project and is discussed repeatedly. The Stoic theses thus gain a disproportionate eminence within the overall sparse evidence on early Stoic philosophy. The chapter closes with a discussion of the ‘disturbing theses’ (the infamous ideas ascribed to the Stoics) which tries to assess them as what they most likely are: examples that the Stoics put forward when explaining the revisionary implications of their theory of value and appropriate action, rather than general recommendations, rules, or an account of life in a city of sages.
Lives at Risk
Authors: Shrader‐Frechette Kristin 
Published: January 2008

Abstract
This chapter begins with a discussion of the three important ethical points about science, whistleblowing, and democracy, following the tragic deaths of several children in northern Indiana from rare types of cancer due to alleged exposure to ethylene dichloride released by a nearby chemical plant. It then discusses the themes and limits of the book, threats posed by pollution, and public health in developed and developing nations. An overview of the chapters included in this book is also presented.
Orchestrating Ignorance, Ignoring Consent
Authors: Shrader‐Frechette Kristin 
Published: January 2008

Abstract
This chapter discusses some of the unethical strategies polluters use to mislead citizens about pollution risks. It identifies at least ten special-interest or government behaviors — from advertising and lobbying to white-collar crime and information-suppression — that enable private-interest polluters to subvert the public interest. These strategies allow polluters to “corner the market” in public-health information, fail to disclose risks to citizens, and threaten their health. When relevant risks are not disclosed, citizens are unable to fulfill their rights to know, to give or withhold consent to the risks, and to receive equal protection. To protect their rights, citizens are urged to use the tools of deliberative democracy to educate themselves and others, to help prevent conflicts of interest, and to ensure that government regulators and oversight agencies behave as they should.
Obstacles to Responsibility
Authors: Shrader‐Frechette Kristin 
Published: January 2008

Abstract
This chapter surveys some of the main objections that might be brought against the responsibility argument. Chapters 1, 3, and 4 considered eight of these objections. This chapter evaluates eight additional concerns: unfairness objection, the burden objection, the neutrality objection, the uncertainty objection, the conflicting-duties objection, the economics objection, the collective-responsibility objection, and the failure objection. The chapter argues that many objections to the responsibility argument can be answered. If citizens use the small-wins strategy, work through NGOs, and carefully evaluate their own abilities and opportunities, they can help accomplish both political change and personal transformation.
The Sum of All Heresies
Authors: Quinn Frederick 
Published: January 2008

AbstractCurrent global tensions and the spread of terrorism have resurrected a largely negative perception of Islamic society in the West, an ill will fueled by centuries of conflict and prejudice. Shedding light on the history behind these hostile feelings, this book traces the Western image of Islam from its earliest days to recent times. The book establishes four basic themes around which the image of Islam gravitates throughout history: the Prophet as Antichrist, heretic, and Satan; the Prophet as Fallen Christian, corrupted monk, or Arab Lucifer; the prophet as sexual deviant, polygamist, and charlatan; and the Prophet as Wise Easterner, Holy Person, and dispenser of wisdom. A feature of the book is a strong portrayal of Islam in literature, art, music, and popular culture, drawing on such sources as Cervantes's Don Quixote; the Orientalism of numerous visual artists; the classical music of Monteverdi and Mozart; and more recent cultural manifestations, such as music hall artists like Peter Dawson, Charles Trenet, and Edith Piaf; and stage or silver screen representations like The Garden of Allah, The Sheik, Aladdin, and The Battle of Algiers. The book argues that an outpouring of positive information on basically every aspect of Islamic life has yet to vanquish the hostile and malformed ideas from the past. Conflict, mistrust, and misunderstanding characterize the Muslim-Christian encounter, and growing examples of cooperation are often overshadowed by anger and suspicion.
“Nous Revenons, Saladin!” (We Return, Saladin!) (1900–2000)
Authors: Quinn Frederick 
Published: January 2008

AbstractThis chapter discusses the more subtle, expansive, and complex image of Islam in the West during the 20th century, characterized by the twin elements of attraction and repulsion. Topics covered include the Middle East after World War I, new policies towards the Middle East, emergence of a new understanding of Islam, Islamic themes on stage and in films, and American Orientalism.
Vedānta According to Rammohan Roy
Authors: Hatcher Brian A. 
Published: January 2008

Abstract
This chapter presents a brief overview of salient themes from Rammohan Roy's work. By highlighting these themes, readers of the translated discourses in Chapter 8 not only will be able to appreciate the general Brāhmo “feel” of Sabhyadiger vaktṛtā but also will be able to recognize just what the Tattvabodhinī Sabhā contributed to the emerging discourse of Vedīnta in early colonial Bengal.
At Play with Krishna in the Tamil Land: The Gopaālaviṃśati
Authors: Hopkins Steven P. 
Published: January 2008

Abstract
A full translation of Venkatesha's Sanskrit stotra in praise of Vishnu Devanayaka as Krishna, the Gopalavimshati, with detailed thematic afterword and notes. The afterword situates Venkatesha's Sanskrit praise‐poem to Krishna in the broader history of Vishnu/Krishna devotion in Tamil South India, where Krishna as such rarely stands alone as an object of praise. In the poetry of the Alvars and Acaryas, particularly in the poems of Antal, there are several sometimes quite vivid references to Krishna, as god‐child and as god‐lover, but always within the larger context of Vishnu and his ten incarnations (avataras). Venkatesha, however, in the Gopalavimshati and in his mahakavyam, the Yadhavabhyudayam, has written quite concretely about Krishna, as Gopala, the Cowherder god loved by the gopis, the cowherd girls; as the prankster child‐god, the Butter‐Thief; as divine Lover, the god of love and the god in love (kami); and also, as the inconceivable godhead, Brahman itself, the ground of being, formless and in essence unknowable, that takes the form of a playful, vulnerable human being. This chapter revisits themes of ecstatic beholding of the body of god, the devotional relish of the big in the little, and passionate religious love (bhakti and kama).
Praises of Devanāyaka by Tirumaṅkaiyāḻvār: From the Periyatirumoḻi
Authors: Hopkins Steven P. 
Published: January 2008

Abstract
A full translation, with thematic foreword and detailed notes, of a decade of verses on Devanayaka by the great Alvar saint‐poet, Tirumankaiyalvar, or Parakala. These verses are included in this volume of Venkatesha's poems for comparative reasons, being the only praises of Devanayaka Swami at Tiruvahindrapuram composed by an Alvar. The forword compares and contrasts the terse strophic songs (tirumolis) of Parkala with the later, more elaborate, metrically diverse Tamil prabandhams and Sanskrit stotras of Venkatesha. Parakala's tirumolis are more conventional and repetitive, less theologically driven and less emotionally dramatic in content than Venkatesha's verses, though they are more vividly in touch with specific flora and fauna of the idealized landscapes of the temple shrine, which are linked by the bhakti poet to the ancient Tamil landscapes of the Cankam poetry. Both poets follow similar patterns of “telescopic” description, beginning with the Vishnu of myth, the awesome and heroic forms of the god, and ending with the temple icon (arcavatara) and an evocation of a particular place (divyadesha).
Introduction
Authors: Domke David , Coe Kevin 
Published: January 2008

Abstract
This chapter describes two key moments that signaled the rise of a new religious politics in America: the presidential nomination acceptance addresses of Ronald Reagan in 1980 and Bill Clinton in 1992. It then briefly identifies a series of changes that have taken place over the past several decades, all of which point to an increasingly close relationship between religion and politics. Political leaders have taken advantage of and contributed to these changes by employing the God strategy, in which they carefully craft their public communications to appeal to people of faith.
Acts of Communion
Authors: Domke David , Coe Kevin 
Published: January 2008

Abstract
This chapter focuses on the third religious signal: embracing religious symbols, practices, and rituals by engaging in acts of communion with the faithful. Three presidential acts of communion are examined: political pilgrimages, in which presidents give speeches at religious locations or to religious audiences; presidential proclamations, in which presidents formally signal their support for prayer or other religious symbols and activities; and presidential celebrations of Christmas, in which presidents recognize an important holy day for Christians. These acts of communion are “narrowcasts” — targeted communications that typically are noticed only by a chosen few. In this sense, they differ from the “broadcast” communications discussed in Chapters 2 and 3. As in those chapters, however, this signal increased dramatically in 1981. Since that time, presidents have made far more political pilgrimages, issued far more proclamations of a religious nature, and been far more likely to reference Christ in their Christmas communications — all to the delight of religious conservatives.
A Paradise of Reason
Authors: Ruffin J. Rixey 
Published: January 2008

Abstract
William Bentley was a Congregationalist pastor in Salem, Massachusetts, during the first few decades of independence. He was also a figure quite unlike anyone else in all of America. In talent, vision, and most importantly ideas, he was a unique and heretofore underappreciated member of the founding generation. To study his life is to study the intellectual world in which he moved and through which he cut a unique and illustrative path. In theological terms, he was both an Arminian and what this book calls a “Christian naturalist,” a combination that was both unique and volatile. For if his belief in the Arminian view of salvation put him at odds with his Calvinist contemporaries (including his senior colleague at the East Church), his unique denial of post‐biblical supernaturalism and his unique embrace of Socinianism (a denial of the divinity of Jesus more radical than what others would call “Unitarianism”) put him also at odds with other Arminians. But it was the only way that Bentley could keep both what he thought essential to Christianity and what he thought true about the natural world. In the realm of social ideology, he was both a classical liberal and a republican at the same time, but if he was able in the 1780s to be both, the 1790s would pull apart these dualities and see him move along the path to Jeffersonian Republicanism. But even here he was, among the New England clergy, alone, drawn to the party not by its support for disestablishment so much as by his unique approbation of Rousseau's state of nature theorizing. William Bentley's life, ministry, and thought allow a singular exploration of theology and philosophy as well as of ideology: of the social politics of race and class and gender, the ecclesiastical politics of establishment and dissent, and between minister and laity, the ideological politics of republicanism and classical liberalism, and the party politics of Federalism and Democratic‐Republicanism.
Introduction
Authors: Ruffin J. Rixey 
Published: January 2008

Abstract
These opening pages introduce the reader to the figure of William Bentley, to the physical and ecclesiastical structure of Salem, and to the central place of religiosity within the bustling economic life of the town. They also gesture at the importance of Bentley—and thus this book—in understanding the social implications of the American Revolution, the ideological consequences not only of liberal Christianity but also of its other versions, the complicated interactions between religion and politics in late 18th‐century New England, and most importantly the means by which men and women tried to reconcile their faith to the new imperatives of the Enlightenment.
Classical Liberalism
Authors: Ruffin J. Rixey 
Published: January 2008

Abstract
The theological claims called Arminianism were, in 18th‐century New England at least, attached to a set of economic, social, and political ideas as well. In questions of wealth and class, race, and gender, Arminians, including William Bentley, were also subscribers to the ideology of classical liberalism. This chapter examines that connection and its widely felt implications for the lives of his congregants and townspeople. The new minister's views on poverty and the proper kinds of Christian charity, women and their place in public life, and the slave trade were all of great interest. What they all found was that while classical liberalism's desire to elevate law and reason over arbitrariness and whim did remove the fear of a tyrannical deity, it also removed the hopes of effecting social change through protest and passion.
Spiritual Libertarianism
Authors: Ruffin J. Rixey 
Published: January 2008

Abstract
If Arminianism shaped his social ideology, Christian naturalism shaped his spiritual one. The removal of God from interfering in the natural realm allowed Bentley a new type and degree of religious toleration. He supported the freedom of religion both within and without Congregationalism, in fact dissolving the legal obligations of his own parish (the first Congregationalist to do so) and then publicly defending the rights of such dissenting views as the Gloucester Universalism. And he would open up the sacraments—Communion and, more importantly, baptism—beyond the range even of the most liberal of his peers. In short, he developed a unique theological libertarianism, sharing parts of the liberal, evangelical, and deist traditions but belonging to none of them.
William Bentley and the Limits of Revolutionary Ideology
Authors: Ruffin J. Rixey 
Published: January 2008

Abstract
Ultimately, in politics as well as in religion, Bentley's projects came to little. For while he had led the Republicans to success, that very success then led them to abandon him. The party would grow ever larger and more influential, but the tenor of the party changed too, away from the rationalist, libertarian egalitarianism that Bentley wanted it to have. Meanwhile, his efforts to convert Americans to Unitarian Christian naturalism came to even less. His church actually shrank and was the only congregation in Salem to do so, for it was the age of the Second Great Awakening, and Bentley could only stand by and watch as many more Americans moved toward an evangelical, experientialist version of Christianity rather toward his side. This chapter offers some explanations for these failures, in the limited appeal of his desires for a free America, compared to those of most Americans, and the failure of his Christian naturalism to meet the spiritual, communal, and emotional needs of those who looked to their Christianity to provide more than just a rationally consistent explanation of the world.
3 The Disappearing Act
Authors: Sorensen Roy 
Published: January 2008

AbstractA conceptual artist suspends a solid cone beneath a lamp to cast a shadow. The shadow has the shape of a truncated cone. (The cone looks like the triangle in the letter A. The shadow looks like the area below the triangle.) The artist next slides a dark brick of the same shape and color as the shadow into the exact spot occupied by the shadow. This intrusion leaves no room for the shadow, so it is destroyed. This snug fit also makes the brick invisible because the brick is no longer absorbing light. So what is the observer seeing?
5 Berkeley's Shadow
Authors: Sorensen Roy 
Published: January 2008

AbstractIn his New Theory of Vision, George Berkeley argued that touch is the basis for the spatial sensitivity of the remaining senses. There appear to be counterexamples, that is, intangibles that are spatial: rainbows, the sky, microscopic entities, and holes. A flexible Berkeleian can argue with surprising plausibility that these are actually tangible. However, Berkeley (and his two centuries of followers and adversaries) overlooked how shadows are genuine counterexamples. Echoes of Berkeley's theory of vision can still be heard in contemporary vision research. These echoes are also affected by the fact that shadows are entirely visual.
6 Para-reflections
Authors: Sorensen Roy 
Published: January 2008

AbstractA para-reflection is a privational phenomenon that is often mistaken as a reflection. You have seen them as the “reflection” of your pupil in the mirror. Your iris reflects light in the standard way but your pupil absorbs all but a negligible amount of light (as do other dark things such as coal and black velvet). Para-reflections work by contrast. Since they are parasitic on their host reflections, para-reflections are relational and dependent in a way that reflections are not. Nevertheless, para-reflections obey nearly all the laws of reflection with exquisite fidelity. Physicists and psychologists who study optics have neglected these everyday phenomena. Happily, physicists have been attentive and insightful about other privational phenomena such as vacuums and cold spots. This kind of subtle treatment of negative things needs to be extended to optics.
7 Para-reflections
Authors: Sorensen Roy 
Published: January 2008

AbstractCan a flame cast a shadow? The blocker theory of shadows answers no because flames emit light. However, a candle on a white surface does appear to cast a flame. Denying that the dark patch created by the flame is a shadow saves the blocker theory of shadows. It is instead a shadowgram – a kind of para-refraction much like the para-reflections of the preceding chapters.
Zen Rites
Authors: Heine Steven 
Published: January 2008

AbstractThe next area of debate, nonduality versus mediation, examined in Chapter Three involves the function of rituals and other intermediating elements of practice, such as objects of worship, in what is supposedly an iconoclastic tradition founded on direct, unmediated experience realized through meditation conducted in the Monks Hall of the seven‐hall monastery grounds. By looking at key examples of how prayer temples evolved in relation to monastic training centers, this chapter argues that the traditional view of Zen must acknowledge that the religion allows for a wide variety of compound layouts. Temples that put an emphasis on aesthetic contemplation for monks may incorporate rock gardens or teahouses, for example, while those emphasizing the pursuit of worldly benefits for lay followers generally have a prominent shrine dedicated to an indigenous or esoteric deity that has been assimilated as an avatar or bodhisattva.