bluuebunny/crossref_metadata_2025_split huggingface dataset:
Violence
Authors: Cohen Bruce J 
Published: November 2023

Abstract
Virtually all clinicians at some point must deal with violence in the course of working with patients. Clinicians may have to manage acutely violent patients in the medical setting. They also may be called upon to determine whether particular patients are at higher risk of engaging in violence. For example, a clinical determination that a patient, as a result of a mental illness, is “dangerous” to himself or others is a prerequisite for involuntary psychiatric hospitalization (civil commitment). In addition, under some circumstances clinicians may find it necessary to take appropriate steps to protect “third parties”— that is, other members of society who might be harmed by the patient. In such situations, the clinician’s societal obligations may come into conflict with ethical obligations to the patient (i.e., respecting the patient’s autonomy and safeguarding the confidentiality of the patient’s disclosures). Like suicidality, dangerousness is not a clinical diagnosis. Unlike suicidality, it does not even describe a specific behavior. Rather, it is a legal term of art that refers to an individual’s general propensity to engage in one or more types of aggressive acts. In addition, a patient’s propensity toward “dangerous” behavior must rise to a particular level of severity before being considered “dangerous enough” to justify involuntary containment.
Forensic Psychiatry
Authors: Cohen Bruce J 
Published: November 2023

Abstract
Forensic psychiatry is a subspecialty of psychiatry that deals with the interface between psychiatry and the law. Two types of interactions occur between psychiatry and the law: psychiatry as applied to the law and the law as applied to psychiatry. With regard to the former, psychiatrists sometimes are asked to provide expert testimony in order to assist the court in making more informed decisions when an individual’s mental state or treatment needs are at issue. Such psychiatric participation occurs in both the criminal and civil legal systems. Table 20–1 offers some examples. With regard to the latter, the area of mental health law subsumes attempts by courts, legislatures, and regulatory agencies to resolve conflicts that sometimes arise between psychiatric patients, clinicians, and the state. The goals of these various parties sometimes are at odds with each other, especially in situations where patients’ rights to refuse treatment are in conflict either with their potential need for treatment or with the community’s interest in protecting public safety. Examples include laws regulating involuntary civil commitment to psychiatric hospitals, laws regulating the boundaries of patient confidentiality, and laws regulating when a patient’s refusal of psychiatric treatment must be respected and when the patient can be treated over his objections.
Whom Does God Consign to Hell?
Authors: Davis Stephen T 
Published: November 2023

Abstract
Christianity traditionally teaches that at least some people, after death, live eternally apart from God. Let us call those who believe this doctrine separationists, because they hold that these people are eternally separated both from God and from the people who are with God. Some Christians, on the other hand, espouse the quite different doctrine known as universalism.1 Universalists believe that all all human beings will ultimately live eternally with God, i.e., that no one will be eternally condemned. Though I am sympathetic with the intentions of those who espouse universalism, I am not a universalist myself, and will argue against the doctrine in this paper. What I will do here is: Let me now sketch what I take to be a strong doctrine of universalism: God does indeed hate sin and does indeed judge sinners. But God’s judgment is always therapeutic; it is designed to bring people to repentance. Thus God’s wrath is an integral part of God’s loving strategy for reconciling people to God.
The Way of the Ascetics: Negative or Affirmative?
Authors: Ware Kallistos 
Published: November 2023

Abstract
"Asceticism means the liberation of the human person," states the Russian Orthodox philosopher Nicolas Berdyaev (1873-1948). He defines asceticism as "a concentration of inner forces and command of oneself," and he insists: "Our human dignity is related to this."1 Asceticism, that is to say, leads us to self-mastery and enables us to fulfill the purpose that we have set for ourselves, whatever that may be. A certain measure of ascetic self-denial is thus a necessary element in all that we undertake, whether in athletics or in politics, in scholarly research or in prayer. Without this ascetic concentration of effort we are at the mercy of exterior forces, or of our own emotions and moods; we are reacting rather than acting. Only the ascetic is inwardly free.
Practical, Theoretical, and Cultural Tracings in Late Ancient Asceticism: Response to the Three Preceding Papers
Authors: Shaw Teresa M 
Published: November 2023

Abstract
Our three papers, which share some points of interest on the general landscape of ancient ascetic behavior, suggest directions or trajectories for a broad discussion of the origins and meaning of ascetic behavior and interpretation in religion and culture. They raise questions of particular interest for those of us studying the Greco- Roman religious world of late antiquity. Clark's paper, especially, raises the question of the social and cultural meanings of ascetic behaviors. What does the renunciation of marriage, a meager diet, simple clothing, or communal living communicate to the dominant culture? How do these behaviors critique or validate existing social and power structures? How do physical techniques and practical lifestyles represent theological formulations? To borrow Clark's terms, does the "negative" act of renunciation allow both negative and positive formulations of its religious and social meaning? Rubenson has challenged our assumptions about class, education, and literary production among early desert monastics and illustrated the ways in which those assumptions have shaped our understanding of the formation of Egyptian ascetic theology.
Primitive Christianity as an Ascetic Movement
Authors: M. Derrett J Duncan 
Published: November 2023

Abstract
How far was primitive Christianity ascetic? What input secured its supersubstantial promises? I approve the approach of Marsilius (c.1275-1342) and here contrast my own Ascetic Discourse (1989) with A. E. Harvey's well-wrought Strenuous Commands (1990) and with other "obstructive erudition" (so named by Albert Schweitzer).
Ascetic Moods, Hermeneutics, and Bodily Deconstruction: Response to the Three Preceding Papers
Authors: Vaage Leif E 
Published: November 2023

Abstract
As increasingly happens of late, I have again been asked to speak out of my ignorance. It is at least something I enjoy doing, and may even do better than I think. All of us who are interested in understanding the ascetic dimension in human life and culture beyond the confines of a certain area of technical expertise will undoubtedly share this experience to some degree. I hope that you will also share my growing sense of intrigue and fascination with the theme taken up by the three papers under consideration, despite the fact that most of what I have to say is patently awash in an unfinished process of reflection.
Dreaming the Body: An Aesthetics of Asceticism
Authors: Miller Patricia Cox 
Published: November 2023

Abstract
In an essay entitled "Dim Body, Dazzling Body," Jean-Pierre Vernant argues that for Greeks of the archaic period the human body was conceptualized as a dim version of the dazzling bodies of the gods. The human body was perceived by means of a comparative method in which it could be discerned by "deciphering all the signs that mark the human body with the seal of limitation, deficiency, incompleteness, and that make it a sub-body." Further, "this sub-body cannot be understood except in reference to what it presupposes: corporeal plenitude, a super-body, the body of the gods." Judged according to the standards of this divine super-body, the human body is perceived as "ephemeral," "inconstant," "vulnerable to the vicissitudes of time flowing without return," with death as "a witness to its fragility."
Understanding Asceticism—Testing a Typology: Response to the Three Preceding Papers
Authors: Kaelber Walter O 
Published: November 2023

Abstract
Our effort to better understand asceticism might, I suggest, be rewarded if we begin with two interrelated objectives. Our first objective would be to extract from the concrete illustrations presented in these papers a number of cross-cultural, even universal, themes and issues pertaining to asceticism. Our second objective would then be to provide other concrete illustrations and examples of these themes from different religious traditions, thus demonstrating that these themes are indeed crosscultural, perhaps even universal. We would thus move from the concrete and particular to the universal and then back to the particular; now, however, being able to comprehend those varied particulars in a far larger and more meaningful context.
The Significance of Food in Hebraic-African Thought and the Role of Fasting in the Ethiopian Church
Authors: Isaac Ephraim 
Published: November 2023

Abstract
No one would question that food is absolutely central to human existence. The processes of eating, digesting, and nutrition represent fundamental biological necessities of life. These processes promote other related functions of life such as growth and movement. But food is not only an essential and basic biological or economic necessity. It is also a fundamental ingredient of religious life and human thought.
Gender and Uses of the Ascetic in an Islamist Text
Authors: Malti-Douglas Fedwa 
Published: November 2023

Abstract
To say gender and Islam is to evoke a multiplicity of images, not the least of which is that of the patriarchal figure of Khomeini, coupled with wave patterns of veiled women. To add the ascetic dimension to this explosive combination might seem out of place. But as some of the writings of the contemporary religious revival show, nothing is strange in this universe in which the contemporary sits alongside the medieval.
The Ascetic Impulse in Religious Life: A General Response
Authors: Clark Elizabeth A 
Published: November 2023

Abstract
To provide a summation of and response to a set of essays so rich and diverse as these is always a problem for the hapless commentator; to provide one for essays that posit highly divergent views of what constitutes asceticism (or even its characteristic features) seems even more daunting. As several participants wryly noted at the International Conference on the Ascetic Dimension in Religious Life and Culture, members of the group on The Ascetic Impulse in Religious Life and Culture from the American Academy of Religion/Society of Biblical Literature, despite their eight years of cooperative work and their joint production of three volumes, are nonetheless unable—still!—to arrive at a definition of asceticism on which they agree, even for the limited time span and geographical area they study.
The Allegorization of Gender: Plato and Philo on Spiritual Childbearing
Authors: Harrison Verna E F 
Published: November 2023

Abstract
In recent scholarship, Philo of Alexandria has acquired quite a reputation for misogyny. In major studies of his gender concepts and perceptions of women, Richard Baer and Dorothy Sly have noted that in many passages he disparages women for their alleged intellectual and moral weaknesses and vices. His discussions of the intellect as symbolically male and the senses as female often make an imperceptible and perhaps unconscious transition from the allegorical to the literal level, where women in general are characterized as misled by the senses and overly attached to pleasures and material things. This raises the question whether his various allegorical uses of gender language are simply projections of an androcentric anthropology or indeed a gut-level hostility toward women. Sly's study pays close attention to the texts and their nuances and contains much significant analysis, but she appears overall to answer this question in the affirmative. My suggestion in this paper is that the place of gender in Philo's anthropology is far less monolithic and consequently far more interesting than such a reading would indicate.
Practices and Meanings of Asceticism in Contemporary Religious Life and Culture: A Panel Discussion
Authors: Valantasis Richard 
Published: November 2023

Abstract
The unusual combination in this conference of practitioners of asceticism and historians of asceticism, as well as representatives of asceticism across religious and cultural lines, was at once a stroke of genius and a very frightening possibility, because these are groups of people who normally do not speak to one another. Those for whom ascetical texts are still determinative and important do not meet often with those for whom they are important primarily for their historical context, nor with those who find the texts' importance to lie in their contemporary application.
Confusion and Scattering: Anglo-Dutch Wars and the Demise of Reformed Hegemony
Authors: Balmer Randall 
Published: November 2023

Abstract
After a long and stormy voyage, Jonas Michaëlius stepped onto the soil of New Netherland in the spring of 1628 to embark on a mission for the Dutch West India Company. Michaëlius, already seasoned as a pioneer churchman for the Dutch colony in Brazil, set about to convene a Reformed church in this new outpost of the Netherlands commercial empire. “Our coming here was agreeable to all,” he wrote, “and I hope, by the grace of the Lord, that my service will not be unfruitful.” Dominie Michaëlius proceeded to carve out a small constituency from among the colony’s settlers. “At the first administration of the Lord’s Supper which was observed, not without great joy and comfort to many, we had fully fifty communicants—Walloons and Dutch,” he reported in a letter to Amsterdam, although he conceded that “one cannot observe strictly all the usual formalities in making a beginning under such circumstances.” Amid such a tentative configuration the Dutch Reformed Church began its long and colorful history in North America, and even the colony itself started to exhibit some signs of permanence. “We are busy now in building a fort of good quarry stone, which is to be found not far from here in abundance,” Michaëlius wrote. “May the Lord only build and watch over our walls.”
Flames of Contention: The Raritan Dispute and the Spread of Pietism
Authors: Balmer Randall 
Published: November 2023

Abstract
From 1664 through Cornbury’s administration, the Dutch Reformed Church felt every major economic, political, social, and demographic crisis in the colony. The economic deprivation among lower-class Dutch following the English Conquest and the attenuation of the Dutch commercial empire gave rise to a dispute over clerical salaries and prompted the dominies’ appeal to English temporal authority. When the duke of York preferred a political favorite to the Dutch church at Albany, he provoked the indignation of the colonial Dutch clergy and, later, Jacob Leister and Jacob Milborne. England’s Glorious Revolution triggered violent reactions among New York’s Dutch and caused still larger repercussions for the colonial Reformed Church. Leisler’s Rebellion brought to the fore the latent class antagonisms present in the Dutch community since Stuyvesant’s surrender to the English, and it polarized the Dutch along social and economic lines.
Catholic and American
Authors: Fisher James T 
Published: November 2023

Abstract
In 1854 a group of Polish immigrants established the community of Panna Marya (“Village of Our Lady”) in central Texas. One of the founders of this first permanent settlement of Poles in the United States was Peter Kiolbassa, an 18-year-old native of the small town of Swib, which, with the rest of Poland, was under foreign occupation (in the late 18th and early 19th centuries Poland had been carved up by Russia, Prussia, and Austria-Hungary).
The Managerial Demiurge
Authors: Mills C Wright 
Published: November 2023

Abstract
As the means of administration are enlarged and centralized, there are more managers in every sphere of modern society, and the managerial type of man becomes more important in the total social structure. These new men at the top, products of a hundred-year shift in the upper brackets, operate within the new bureaucracies, which select them for their positions and then shape their characters. Their role within these bureaucracies, and the role of the bureaucracies within the social structure, set the scope and pace of the managerial demiurge. So pervasive and weighty are these bureaucratic forms of life that, in due course, older types of upper-bracket men shift their character and performance to join the managerial trend, or sink beneath the upper-bracket men. In their common attempt to deal with the underlying population, the managers of business and government have become interlaced by committee and pressure group, by political party and trade association. Very slowly, reluctantly, the labor leader in his curious way, during certain phases of the business cycle and union history, joins them. The managerial demiurge means more than an increased proportion of people who work and live by the rules of business, government, and labor bureaucracy; it means that, at the top, society becomes an uneasy interlocking of private and public hierarchies, and at the bottom, more and more areas become objects of management and manipulation. Bureaucratization in the United States is by no means total; its spread I partial and segmental, and the individual is caught up in several.
Success
Authors: Mills C Wright 
Published: November 2023

Abstract
In the middle of the twentieth century, it has become less widespread as fact, more confused as image, often dubious as motive, and soured as a way of life. No other domestic change is so pivotal for the tang and feel of society in America, or more ambiguous for the inner life of the individual, and none has been so intricately involved in the transformation of the old into the new middle classes. Other strata have certainly been affected, but the middle classes have been most grievously modified by the newer meanings of success and the increased chances of failure. To understand the meaning of this shift we must understand the major patterns of American success and the ideologies characteristic of each of them; the changing role of the educational system as an occupational elevator; and the long-run forces, as well as the effects of the slump-war-boom cycle, which lift or lower the rate of upward movement.
Early Dissenters and Popular Religion
Authors: Stein Stephen J 
Published: November 2023

Abstract
The Puritans who settled the Massachusetts Bay Colony in 1630 were dissenters from the Church of England, or Anglicanism. But they had little tolerance for those who did not agree with all aspects of Puritan doctrine and religious practice. In the first decade of the colony’s history no individual was more outspoken in his criticism of such intolerance than Roger Williams, the founder of Rhode Island. Williams did not come to the New World intending to establish a separate colony. On the contrary, this Puritan clergyman who held a degree from Cambridge University arrived in Boston in early 1631 expecting to serve as the minister of a Puritan congregation.
Healers and Occultists: Women of Spiritual Means
Authors: Stein Stephen J 
Published: November 2023

Abstract
In the United States of the nineteenth century women rarely occupied formal positions of religious leadership. In the mainstream churches-Protestant and Catholic-the ranks of the clergy were almost exclusively a male domain. The few exceptions to this pattern provoked heated controversy. Alternative religions, by contrast, often provided opportunities for females to exercise religious authority. Quaker women, for example, spoke within the meetings, gained a reputation for their spirituality, and served as “traveling Friends.” Ann Lee was the founder of the Shakers, and women exercised considerable leadership within that community.
On Sexual Lust
Authors: Aquinas Thomas 
Published: November 2023

Abstract
It seems that not every act of sexual lust is, for the following reasons: Fornication is an act of sexual lust. But we list fornication with things permitted, not with things that are sinful as such. For Acts 15:28–29 says: “It seemed good to the Holy Spirit and us not to impose on you any burden beyond what is necessary, that you abstain from foods sacrificed to idols, from the blood of animals, from the meat of strangled animals, and from fornication.” And no consumption of food as such is sinful, since 1 Tim. 4:4 says: “We should reject nothing that we receive with thanksgiving to God.” Therefore, neither is fornication a sin, and so not every act of sexual lust is sinful. Having intercourse with a woman is a natural act, and so the act considered as such is not a sin, just as looking at a woman is not, since each of these acts is the act of a natural power. But looking at a woman who is not one’s wife is not a sin. Therefore, neither is having intercourse with a woman not one’s wife a sin. If fornication is a sin, this is so either because of the power that elicits the act or because of the matter or because of the purpose. But fornication is not sinful because of the power, since the power that elicits the act is natural. And fornication is not sinful because of the matter, since the matter consists of women created by God for this purpose, as Gen. 2:18 says: “Let us make for the man a helper like himself. It also may be the case that fornication is not sinful because of its purpose, as, for example, if one fornicates with the intention of begetting a child in order to foster worship of God. There-fore, it seems that not every act of fornication is sinful.
The Weekend Effect
Authors: Singal Vijay 
Published: November 2023

Abstract
The weekend effect refers to relatively large returns on Fridays compared to those on Mondays. Whereas the Friday returns exceed 0.20%, the Monday returns are close to zero or negative resulting in a weekend effect for an equally weighted index of 0.34 percent. On the other hand, the weekend effect for a value-weighted index has fallen to zero during the 1990s.
Short sellers may be responsible for the weekend effect because they do not want to keep speculative positions open around the weekend. Accordingly, they close the short positions by buying back on Fridays and reopen them by short selling on Mondays causing higher returns on Fridays and lower returns on Mondays.
It is, however, not easy to capture the weekend effect with current financial instruments because the trading costs can be large. Nonetheless, investors should recognize the weekend effect and avoid buying on Fridays and selling on Mondays. Instead, they should buy stocks on Mondays and sell on Fridays.
The weekend effect is best defined as a Friday’s return minus the following Monday’s return for a single security or a portfolio of securities. This definition captures the preweekend positive returns (higher returns on Fridays) and the postweekend negative returns (lower returns on Mondays). In the absence of seasonality in returns, firms should, on average, earn the same return on all days of the week, especially on adjacent trading days.