bluuebunny/crossref_metadata_2025_split huggingface dataset:
Seeing Christianity Again for the First Time
Authors: Jenkins Philip 
Published: October 2003

Abstract
This final chapter starts by considering Christianity in relation to the future, with particular regard to the new centers of population and the allocation of religious resources to the South. It points out that, for various reasons, including a lack of priests or clergy, the interest and commitment of many Northern/Western churches toward the global South is far less than it once was and that this problem is particularly serious in the Catholic Church. It also points out that Christianity, despite being and likely to continue being the largest religion in existence, now receives short shrift in Western education, especially as regards the voices of autonomous Southern Christianity; it notes that a case can be made that understanding non-Western Christianity is necessary for understanding the emerging world and is also a good way to teach diversity. The impoverishment of Southern Christians is also addressed and the fact that this should place urgent pressures on wealthy Western Christian societies to assist these poor. The last part of the chapter discusses the fact that looking at Southern Christianity gives a new perspective on something very familiar: the way that the newer churches read the Bible, which makes Christianity look like a wholly different religion from the faith of the prosperous advanced societies of Europe or North America.
The Real Distinction
Authors: Almog Joseph 
Published: October 2003

Abstract
This chapter aims to provide the foundations for Descartes's view that there is a real distinction between mind and body. According to Descartes, x and y are really distinct if x and y are substances and can exist without each other. It is argued that the possibility adumbrated in this definition is weaker that genuine possibility of disparate existences, but it is nevertheless sufficiently strong for vindicating Descartes. Even if it is not really possible that the mind and body lead separate existences, it is logically consistent with what the mind is, being a thinking thing, that it exists without any extended body and even without the specific body that belongs to a person. This conclusion is teased out from careful scrutiny of Descartes's three main arguments for the existence of a real distinction: the argument from possibility, the argument from conceivability, and the argument from whatness (essence). Arnauld's fourth objection to Descartes, and Descartes's official reply to Arnauld, are fleshed out metaphysically and epistemologically in anticipation of the third way, Descartes's theory of complete substances. Arnauld's objection embodies the view that real possibility is conceptually prior to conceivability. This view is questioned and contrasted with the thesis of the primality of conceivability over possibility, itself eventually rejected. Descartes's conception of complete substances emerges as provisionally victorious in its attempt to secure the real distinction, pending the discussion of non‐generic essences in later chapters. This view combines the epistemological advantages of stressing the primacy of conceivability with the metaphysical constraints supplied by essence. The chapter concludes with a look at Kripke's modern conceivability arguments.
Integrative Dualism
Authors: Almog Joseph 
Published: October 2003

Abstract
This chapter takes up the task of examining the three essential Cartesian elements of the human mind, the human body, and the human being. It poses the problem of integration: how does Descartes integrate mind and body into a single human being whose mind and body they are? Opposing approaches to the question of dualism are distinguished: classical separatist dualism and integrative dualism. Central to separatist dualism is the conception of generic essences which forces a disjointed treatment of articulating essence, on the one hand, and provides an account of endurance in time (the life time description problem), on the other. It is argued that two conceptions of substance are present in Descartes. The existential conception claimed by separatist dualism is that substance can exist all by itself. The categorical conception introduced with the idea of ‘complete substance’ is existence‐free, and stresses the categorical difference between substance and modes or attributes. It opens up a sense in which the real distinction of Chapter 1 can be understood as either existential or categorical distinction. Integral dualism reverses the methodology of separatist dualism by asserting the primacy of the integral human being as the entity in terms of which the human mind and body are specified. The essence of the mind and body are depicted as full essences—the mind and body of a human being. Two Cartesian frameworks emerge: one populated by ‘Descartes cuts’ of minds and bodies, which are instantaneous bundles of mental attributes and physical properties respectively; and a developed, robust universe of constantly changing items. Though Descartes appears to operate with both at times, the metaphysics claimed for the body is robust, and the suggestion of this chapter is that the same holds for the mind. The problem of persistence through change is analysed next, in the context provided by Descartes's treatment of the wax in Meditation II. It is argued that the abstractionist cannot deal with change in time, but that robust integrative dualism is apt to assuage these worries.
The Devil in the Details
Authors: Batterman Robert W. 
Published: October 2003

AbstractThis book focuses on a form of reasoning in science that I call “asymptotic reasoning.” At base, this type of reasoning involves methods that eliminate details and, in some sense, precision. Asymptotic reasoning has received systematic treatment in physics and applied mathematics, but virtually no attention has been paid to it by philosophers of science. I argue that once one understands the role played by asymptotic reasoning in explanatory arguments of scientists, our philosophical conceptions of explanation, reduction, and emergence require significant modification.
Holy War, Holy Peace
Authors: Gopin Marc 
Published: October 2003

AbstractIn 1993, when Yasser Arafat and Yitzhak Rabin sealed the Oslo peace agreement, it was heralded as the beginning of a new era in the Middle East peace process. Instead, violence on both sides has continued to plague the region. The brutal facts on the ground have called into question the style of diplomacy that saw its greatest triumph with the Oslo Accords. This book asserts that the failure of the peace process stems in large part from its complete neglect of cultural and religious factors; attempted solutions have ignored the basic needs and values of average people. The author argues for a far greater integration of the religious communities of the region into peace‐building efforts. Drawing on his own personal experience with religion‐based peace initiatives in Israel and Palestine, he writes of the individuals and groups that are already attempting such reconciliations. He offers a detailed prescription for future negotiations using methods specifically designed to undermine the appeal of religious extremists by subtly incorporating religious values and symbols into the procedures of official and unofficial diplomacy, believing that a combination of secular and religious methods of peacemaking will yield a rich and creative model for conflict resolution. Any effort at peacemaking that fails to take into account the deep religious feelings of Muslims, Jews, and Christians is destined to fail. Only by including religion in the peace process can we move past fragile and superficial agreements and toward a deep and lasting solution. The book is arranged in two parts – Analysis, and Practical applications.
Family Myths and Cultural Conflict
Authors: Gopin Marc 
Published: October 2003

AbstractStarts with an analysis of the Abrahamic family myth (or metaphor) as treated by the three Abrahamic faiths (Islam, Judaism, and Christianity), showing how it sets the stage for mythically based conflict. It goes on to discuss the use of metaphor and cultural constructs as a framework for meetings and peace negotiations between Israelis and Arabs, and then addresses street or other public encounters, and wonders whether the alienating constructs of modern city life (and Western suburban life) have a role to play in the origin of violence. The last part of the chapter wraps these approaches together in a discussion of the possibilities for Arab/Jewish reconciliation in general, and Israeli/Palestinian reconciliation, in particular.
Patterns of Abrahamic Incrimination
Authors: Gopin Marc 
Published: October 2003

AbstractBegins with a discussion of the processes of “othering” (the need to distinguish and exclude) and incrimination that are adopted both by religions and as a basic human psychological trait. “Othering” and incrimination comprise a constant source of conflict generation in human intercourse and have been particularly damaging in the history of the Abrahamic religions (Islam, Judaism, and Christianity). The various options of religious traditions within the evolutionary process of confrontation with the “other” are then listed and further discussed. These are continued incrimination; increased incrimination; denial of incrimination and apologetics as a moderation of othering; hard rejection of past interpretations and an end to othering; soft rejection of the past, and historical contextualization; and pious transformation of old cognitive constructs as an end to othering – remythification. The latter is discussed in the context of the Jerusalem Religious Peace Agreement (the Islamic/Jewish treaty).
Patterns of Abrahamic Reconciliation
Authors: Gopin Marc 
Published: October 2003

AbstractOne of the central challenges facing cultural and religious peacemaking is the self‐imposed wall around ethnic and religious identities, particularly in terms of the deliberate circumscription of their prosocial moral structures and meaning systems. Among the ethical resources within Abrahamic traditions for peacemaking and conflict resolution, one of the most important in terms of building prosocial relationships is the way that individuals and communities cope with moral failure of the individual. Understanding this is vital for intercultural work because here the outsider group is often the object of the failed relationship; potentially at least, such a relationship could be transformed by means of the traditional process of acknowledging sin and ultimately receiving forgiveness. The various parameters and uses of forgiveness and reconciliation in the traditions of Christianity, Judaism, and Islam are examined at length, and it is concluded that there is potential in all three of these religions for the use of reconciliation in the processes of conflict resolution.
The Use of the Word and Its Limits
Authors: Gopin Marc 
Published: October 2003

AbstractThe discussion argues that words and dialog must not be the only path of reconciliation that is explored in conflict resolution – nonverbal cues, symbols, and deeds are also important. Other problems with dialogic encounters are also addressed – the disempowering of the less educated, the favoring of the more verbal and aggressive, and the unsatisfactory nature of interactions in larger groups. Shared education and study, and other informal contacts are discussed as the means toward mutual understanding and conflict resolution. Examples are given from the conflict and from the Falklands War (which is described in terms of a Protestant/Catholic communication failure).
Ritual Civility, Moral Practices of Interpersonal Exchange, and Symbolic Communication
Authors: Gopin Marc 
Published: October 2003

AbstractAbrahamic and cultural processes of change have been neglected by elite diplomacy and conflict resolution efforts in the Palestinian/Israeli conflict (although possibly only at a conscious level). However, cultural and religious habits can be very helpful in peacemaking processes, and are expressed in two kinds of human engagements – informal and formal or ritualistic; such nonrational interactions are a necessary catalyst of rational negotiations. The power of symbol and metaphor is also a strong factor in interreligious encounters. This is investigated first by looking at the most elemental level of the encounter – the human face – and then at two other key ingredients of empathetic psychology – silence (listening) and humility. An examination is then made of symbolic and moral gestures, symbolic communication, and rituals. Numerous illustrative examples of these points are given from the author's experiences in Israel and Palestine.
The Flowering of Metaphysical Religion
Authors: Fuller Robert C. 
Published: October 2003

Abstract
Metaphysical spirituality has found a receptive audience among middle‐class Americans. The New Thought movement combined mesmerist psychology and the “power of positive thinking” to show Americans how they might learn to become inwardly connected with powerful spiritual forces. Theosophy built upon this tradition and added a new vocabulary, partially drawn from Asian religions, for describing the higher spiritual worlds to which we are said to be inwardly connected. Avid interest in such topics as mysticism, altered states of consciousness, angels, and near‐death experiences have all been avenues through which Americans have pursued spiritual discovery outside of our established churches. The phenomenal popularity of James Redfield's bestseller The Celestine Prophecy illustrates how fully metaphysical spirituality has penetrated the American religious vernacular.
Exotic Messages, Familiar Themes
Authors: Fuller Robert C. 
Published: October 2003

Abstract
By the middle of the twentieth century, there was already a core of beliefs and attitudes widely held among America's unchurched spiritual seekers. Although many of these seekers turned to exotic new sources of religious thought, they tended to filter these exotic philosophies through a familiar set of beliefs that grew out of the American metaphysical tradition. Many Americans have,e.g., become fascinated with Asian spiritual teachings (e.g., Hindu meditation systems, Zen Buddhism, and Daosim). Others have embraced feminist spiritualities, ecological spiritualities, Wicca, and many versions of Neo‐Paganism. Together these exotic sources of religious thought constitute what is commonly known as the New Age movement, a cluster of interests that informs the personal spirituality of millions of churched and unchurched Americans.
Powers of the Hidden Self
Authors: Fuller Robert C. 
Published: October 2003

Abstract
Popular psychology has emerged as one of the major sources of Americans’ self‐understanding. From Ralph Waldo Emerson's essay on “Self‐Reliance” to today, American reading audiences have turned to popular psychologies with the hope of learning how they might inwardly align themselves with the deepest energies of the universe. William James, Abraham Maslow, and Carl Rogers are but a few of the acclaimed academic psychologists who have nurtured this uniquely American form of “psychological spirituality.” As exemplified in the writings of Rev. Norman Vincent Peale, this psychological spirituality has also filtered into the vocabulary with which members of mainstream churches take their religious bearings on life.
New England
Authors: Bodenhorn Howard 
Published: October 2003

Abstract
New England banks were smaller than banks in other regions of the United States and they were more likely to be run by families. The region's banks were not impersonal dispensers of credit in anonymous markets. Rather, they were formed and served as the financial arms of extended kinship networks of several interrelated businesses. The insider nature of New England's small banks resolved a number of information asymmetry and agency problems. Small groups of large shareholders were well‐positioned to evaluate the prospects of borrowers and provided effective monitoring of bank management.
Middle Atlantic
Authors: Bodenhorn Howard 
Published: October 2003

Abstract
Bank chartering in New York, Pennsylvania, and Maryland was contentious, often corrupt, high‐stakes politics. The corruption surrounding bank chartering made it difficult for cooperative interbank relationships to develop. Although a regional clearinghouse arose in New England in the 1820s, comparable clearinghouses were not formed in the principal Middle‐Atlantic cities until the 1850s. Corrupt chartering practices also meant that many banks became entangled with state internal improvement schemes, often to a bank's detriment. The financial panic of 1839 threw the region's banking systems into turmoil. New York and Pennsylvania's systems nearly collapsed during the depression of the early 1840s.
Free Banking
Authors: Bodenhorn Howard 
Published: October 2003

Abstract
Modern interpretations of free banking argue that lightly regulated banking systems are either unstable and undesirable, or that free competition in banking generates the same favorable outcomes as competition in any other industry. The historical evidence shows that America's experience with free banking can support either position depending on the time and place under study. Free banking laws in antebellum America induced massive entry and, often, equally rapid exit in its early years (sometimes referred to as wildcatting), but later experience was more favorable. After 1845, failure rates among free banks fell to about the same rate as chartered banks. Free banking created some perverse incentives for banks, however. Free banks under‐issued banknotes relative to profit‐maximizing banks and free banknote issues demonstrated less seasonal elasticity. Both features were the result of the requirement that free banks hold unbalanced portfolios, top heavy with government bonds.
Banking in the South and West
Authors: Bodenhorn Howard 
Published: October 2003

Abstract
Banks in the South and West received large state subsidies, became embroiled in infrastructure projects, and were expected to promote social welfare and the “commonwealth ideal.” In accordance with theories of the connection between financial development and economic growth, southern banks were designed to help late‐developing economies catch up with early developers. These institutions also played a secondary role in that they insulated regional economies from financial panics, extended recessions, and potentially devastating debt‐deflation cycles.
Balkan Idols
Authors: Perica Vjekoslav 
Published: October 2003

Abstract
Written on the basis of a wide range of South Slav sources and previously unpublished, often confidential documents from communist state archives, as well as on the author's own on‐the‐ground experience as a journalist, this book explores the political role and influence of religious organizations, namely, the Serbian Orthodox Church, the Catholic Church in Croatia and Bosnia‐Herzegovina, and the Yugoslav Muslim Organization (Islamic community) over the course of the last century. The author emphatically rejects the notion that a “clash of civilizations” has played a central role in fomenting aggression in the former Yugoslavia. He finds no compelling evidence of an upsurge in religious fervor among the general population. Rather, he concludes, the primary religious players in the conflicts have been activist clergy. What emerges from the book, which aims to be the first political history of religion in modern Yugoslav states, and combines narrative and analysis, is a deeply nuanced understanding of the history and troubled future of one of the world's most volatile regions. The narrative presents the process of the making, decay, and collapse of several regimes and nation‐states chronologically, highlighting the role of religion in these processes, while also presenting the history of the religious institutions mentioned above. The analysis deals with the role of religious institutions, symbols, and practices in state formation and destruction. The book starts with a chronology (1935–2002) and maps of the region as background to what follows in the 12 chapters.
The First Strife
Authors: Perica Vjekoslav 
Published: October 2003

Abstract
An account is given of the political history of the Yugoslav region from the 1930s to the 1960s, highlighting the role of the various religious and political organizations during the period. The different sections of the chapter cover the 1930s; civil war and the communist revolution (1941–50); exile politics and warring myths post‐1945 (the end of World War II); the years of renewal and peaceful coexistence after the Tito–Stalin split in 1948, and the interfaith dialog at that time; Church–State relations in the 1960s; and the erosion of religion and growth of Church buildings post‐1945 (and to beyond the 1960s).
The Other Serbia
Authors: Perica Vjekoslav 
Published: October 2003

Abstract
The role of the Serbian Orthodox Church during the years of the communist federation of Yugoslavia is discussed in the context of Tito's suppression of Serbian secular nationalism, which in the end led to an upsurge of clerical nationalism that would during the last two decades of Yugoslavia's life successfully appropriate and virtually monopolize ethnic nationalist causes. Among the events covered in the chapter are the rise of Serbian ethnic nationalism, the rise of Albanian ethnic nationalism in Kosovo, the seeking of independence from the Serbian Orthodox Church by the Macedonian and Montenegrin branches of that Church, and the schism in the North American branch of the Serbian Church. Surveys of religiosity in the Catholic, Muslim, and Orthodox communities in the 1960s are also reported and relations between the Russian and Serbian Orthodox Churches discussed.
United We Stand, Divided We Fall
Authors: Perica Vjekoslav 
Published: October 2003

Abstract
The chapter opens with some extracts from the letters from Yugoslav peoples of various religions and nation‐states during the period of Tito's illness prior to his death in May 1980. An account is then given of the death of Yugoslavia during the period 1980–4. This is followed by an analysis of the history of civil religion in communist Yugoslavia from the end of World War II, which includes discussion of the myth of the nation's origin, the myth of its brotherhood and unity (further discussed in the last section of the chapter), and of the Tito cult and Tito's Youth Relay (a sports event).
The Second Strife
Authors: Perica Vjekoslav 
Published: October 2003

Abstract
After Tito's death, ethnic nationalism was simmering in all parts of Yugoslavia from Slovenia in the northwest to Kosovo in the southeast. The secular politics of the regime's establishment involved factional quarrels, and the activities of secular intellectual elites have been analyzed at length elsewhere. The religious scene, where important things occurred, has remained obscure, yet visible religious symbols and movements were no less telling harbingers of what was to happen in the 1990s; these are the subject of this chapter. The different sections cover: the clerical offensive and the communist regime's last stand (1979–87); the promise of peaceful transition (moderate religious policies and the belated democratization of the regime, 1988–90); ethnoreligious realignment and multiparty elections; worsening relations between the Catholic and Orthodox Churches, and the schisms between nation‐states in the Serbian Orthodox Church; the Churches and the official history of the genocide of Serbs by Croats in World War II; the establishment of a site of Serb martyrdom at Jasenovac in Croatia (completed in 1983) to commemorate the genocide of 1941, and the myths surrounding this; disputes over holy places; the collapse of interfaith dialog; untimely Serbian commemorations of World War II sufferings in 1990–1; and calls for partition and revenge by the Serbs.