bluuebunny/crossref_metadata_2025_split huggingface dataset:
Sinners Who Would Fast unto Death
Authors: Rubin Julius H 
Published: November 2023

Abstract
During the half-century preceding the Civil War, the era of grand revivals known as the Second Great Awakening coincided with the building of the modern asylum for the mentally ill. The published asylum reports and official patient census, and the unpublished patient casebooks reveal that “religious excitement” was considered an important “supposed cause” of insanity. A review of 9,433 admissions to four Eastern asylums in 1860 uncovered that 740 patients, or 7.8 percent, were diagnosed as suffering from “religious insanity.” A survey of seventeen asylums operating in 1860 found that 6.1 percent of the patients manifested religious insanity.1 Focusing upon one asylum, the Hartford Retreat in Connecticut, for its first twenty years of operation from 1824–1843, we find that 22 percent of all patients admitted, or 293 out of 1,324, were diagnosed as belonging to the category of religious insanity.2 These patients included insane missionaries and ministers, Millerites, and believers who succumbed to mental alienation during Methodist revivals, the New Measure revivalism of Charles Grandison Finney, and others.
The Passing Away of Religious Melancholy?
Authors: Rubin Julius H 
Published: November 2023

Abstract
By his own account, Henry Adams, the elder statesman, historian, and Boston Brahmin, haunted the Chicago Exposition of 1900, “aching to absorb knowledge, and helpless to find it.”1 Adams did indeed find the illumination that he sought in the great hall of dynamos among the behemoth generators whose motors whirled at blinding cadences, producing the enduring spiritual icon of the newborn century—the symbol of infinite power. Adams stood transfixed before the machines. “He began to feel the forty-foot dynamos as a moral force, much as the early Christians felt the cross.”2 The icon of the dynamo represented modernism—the transformation of American civilization founded upon a new faith in the secular ideas of progress, social Darwinism, and a science and technology that would master and control nature. The scientific mastery of nature extended to the rationalization of the human body and the control of sexuality and other human desires.
Nineteenth Century
Authors: Avery Dulles S J 
Published: November 2023

Abstract
Protestant Philosophical Theologians
The early nineteenth century, in Germany as elsewhere, was marked by a lively romantic revival typified by literary figures such as Johann Gottfried Herder (1744–1803), Friedrich Schlegel (1772–1829), and Friedrich Hölderlin (1770–1843). The philosopher Friedrich Heinrich Jacobi (1743–1819), while sharing Kant’s views on the limited range of knowledge (Verstand), exalted the faculty of the higher reason (Vernunft), which he regarded as capable of attaining the divine in an intuitive manner. Faith for him was the inner illumination of the higher reason, an achievement of the heart (Gemüt) rather than of the speculative reason.1
Meaning and Method
Authors: Olivelle Patrick 
Published: November 2023

Abstract
At the beginning of this study I want to deal explicitly and in some detail with the problems of meaning and method-the meaning of the term āśrama and of the āśrama system and the proper ways to study it-because serious and pervasive methodological errors have impaired most previous scholarly works on the history of the āśrama system. Failure to understand the meaning of the āśrama system within the tradition of Brāhmanical theology’ and institutions and to evaluate properly the earliest available data are at the root of most problems in modem scholarship on the āśramas. They have led to the mishandling of evidence and inevitably to wrong conclusions.
Images and Symbols of Dharma
Authors: Glucklich Ariel 
Published: November 2023

Abstract
A most revealing fact about the Indian religious imagination is that the literature that tells Hindus how to live in the world calls itself a literature of remembrance-Smrti. For what has been forgotten-or intentionally blotted out-are the facts and the insights to make such a life meaningful. When Manu Prajapati first composed a dharma book that encompassed all topics ranging from creation to penances, it contained one hundred thousand slokas. But Narada then abridged this compendium to twelve thousand slokas, and again to four thousand due to the shortening of human life and attention span in the later aeons (yugas).
Dermatology and Cosmology
Authors: Glucklich Ariel 
Published: November 2023

Abstract
No map has been used more widely to chart the terrains of the human imagination than the human body. Consequently, the study of the human body as a symbolic and paradigmatic locus of meaning has been shared by a variety of disciplines. The body has been used to decipher sacred architecture and technology in the study of religion. Corporeal and social homologies have been instrumental in deciphering primitive forms of classification in anthropology and sociology. Mary Douglas has even attempted to demonstrate empirically the direct correlation between body image and social cohesiveness. In contrast to this deter-minism, historians of religion have emphasized the importance of Puru a-like symbolic representations of the social and cosmic organism. And, of course, at the root of the disciplines that study religious phenomena stand the early works of Frazer and Tylor on magic. The concepts of sympathetic and contagious magic are directly related to the experiential primacy of the body in the formulation of causal categories. In light of all this, primarily the lasting significance of theories of magic, it is surprising how little interest has focused on the human skin. I suspect this may be due to the fact that the rather literal, and often derogatory, early theories of magic were later replaced by the conceptual tools of analogy and homology.
Passage to Marriage-The Dharma Agent
Authors: Glucklich Ariel 
Published: November 2023

Abstract
When Yudhi µiira and his brothers left the city of Elephants through the auspicious northern gate called Vardhamana, they set off for their forest exile. The dharmaraja’s last concern before entering the forest was sending back his Brahmin followers, whom he feared he would not be able to feed properly when he himself became a mere food gatherer. The forest in that episode posed the ultimate dilemma for a man stripped of his status but determined to obey the injunctions of royalty. But inevitably, reluctantly, even Yudhi thira succumbed to the forest’s reality and agreed to let the Brahmins scavenge.
Together Bound
Authors: Kirkpatrick Frank G 
Published: November 2023

Abstract
Challenging the assumption that the concept of divine action is necessarily paradoxical, on the grounds that God is radically transcendent of finitude, or can perform only a master act of creating and sustaining the universe, Frank Kirkpatrick defends as philosophically credible the Christian conviction that God is a personal Agent who also acts in particular historical moments to further the divine intention of fostering universal community. Kirkpatrick claims that God and the world are distinct realities “together bound” in a mutual relationship of reciprocal historical action. In this relationship, God both acts upon and responds to human beings in specific moments in their history. The implications of this claim for understanding the biblical narrative, the problem of evil, cosmological theories, and the realism of Christian community are pursued.
Dualism
Authors: Kirkpatrick Frank G 
Published: November 2023

Abstract
While monism has a form which is intentionally theistic, dualism by and large intends to be theistic in all its forms. Dualism is the logical model of reality in which God is affirmed as the ultimate reality upon which all other, nondivine beings depend, but which is Itself distinguished from them in a basic, qualitatively different, ontological way. Dualism does not try to escape from distinction or differentiation, at least in the first instance. It accepts it as the very condition necessary for affirming the superiority and absolute ness of God over against a temporal, finite, and limited world of creatures. Ultimately, however, dualism tends toward monism to the extent that it recognizes that differentiation of creature from Creator suggests ontological limits on the latter.
The Cave and the Sky: Stone age Europe
Authors: Kostof Spiro , Castillo Greg , Tobias Richard 
Published: November 2023

Abstract
Human beings, in their own distinctive form, have been inhabiting the earth for more than one million years. For most of that time they were unaware of architecture, if by that term we want to understand the ambitious creation of an environment separate from the natural order. But if, as we suggested, architecture describes simply the act of making places for ritual use, it was one of the earliest human needs.
Absolutism and Bourgeoisie: European Architecture, 1600-1750
Authors: Kostof Spiro , Castillo Greg , Tobias Richard 
Published: November 2023

Abstract
Europe in the 1600s was a divided continent. Protestant and Catholic forces clashed at every stage of social intercourse and on the battlefield. Although the strength of antipapism lay in the north, the demarcation line was not neatly drawn. Poland, for example, remained staunchly Catholic. In France the Edict of Nantes (1598), which allowed the Huguenots the free exercise of their faith and granted a state subsidy for their troops and pastors, had the effect of creating two legitimate religions side by side. England vacillated all through the century; the German principalities and autonomous Swiss cantons were variously Catholic, Lutheran, or Calvinist.
Victorian Environments
Authors: Kostof Spiro , Castillo Greg , Tobias Richard 
Published: November 2023

Abstract
An American of means visiting England after the Civil War would have had his choice of excellent new luxury hotels to stay in. The largest in London would have been the just completed Midland Grand at St. Pancras Station, the main northern entrance into the city. (Fig. 25.1) Of the crop that served the immensely fashionable seaside resorts, perhaps the best known was the Grand in Scarborough, Yorkshire, perched prominently on a wedge-shaped cliffside lot above the North Sea.
Occidentalism, A Theory of Counter-Discourse in Post-Mao China
Authors: Chen Xiaomei 
Published: November 2023

abstract
Xiaomei Chen offers an insightful account of the unremittingly favourable depiction of Western culture and its negative characterization of Chinese culture in post-Mao China from 1978-1988. Chen examines the cultural and political interrelations between the East and West from a vantage point more complex than that accommodated by most current theories of Western imperialism and colonialism. Going beyond Edward Said’s construction in Orientalism of cross-cultural appropriations as a defining facet of Western imperialism, Chen argues that the appropriation of Western discourse--what she calls “Occidentalism”--can have a politically and ideologically liberating effect on contemporary non-Western culture. Using China as a focus of her analysis, Chen examines a variety of cultural media, from Shakespearean drama, to Western modernist poetry, to contemporary Chinese television. She thus places sinology in the general context of Western theoretical discourses, such as Eurocentrism, postcolonialism, nationalism, modernism, feminism, and literary hermeneutics, showing that it has a vital role to play in the study of Orient and Occident and their now unavoidable symbiotic relationship. Occidentalism presents a new model of comparative literary and cultural studies that re-envisions cross-cultural appropriation.
Wilder, Mei Lanfang, and Huang Zuolin A ‘‘Suggestive Theater:,:, Revisited
Authors: Chen Xiaomei 
Published: November 2023

Abstract
There is yet another way in which Gao Xingjian’s Wildman, his most “Chinese” play, can be viewed as essentially “Western,” for it seems to stand under the undeniable “influence”-as that term is used in the most conventional sense-of one of the most important plays of the twentieth-century theater in the West, Thornton Wilder’s Our Town, an “Oriental” play itself according to its own Occidental reception. Here we see an important fact about the formalistic features in contemporary Chinese theater-it is inevitably conditioned by various Chinese receptions of Occidental dramatic traditions and practises. Both the formal and thematic parallels between Wildman and Our Town are indeed striking. Just as Our Town opens with a stage manager placing a table and several chairs here and there on an empty stage to remind the audience that they are about to watch a play, not an illusionary “reallife” story, at the beginning of Wildman, the ecologist likewise explains to the audience that the play’s action is not limited to the stage itself; it occurs everywhere in the theater, including the audience’s seats. Furthermore, the play is divided into three “chapters,” not three “acts,” since there will be no curtain in his show.
On Heidegger and Life with Others
Authors: Marsh Charles 
Published: November 2023

Abstract
Dietrich Bonhoeffer and Martin Heidegger led remarkably different lives. On 27 May 1933 Heidegger became rector of the University of Freiburg, eager to encourage pedagogical reforms consistent with the ideals of National Socialism. Less than a month earlier, at the end of April, Bonhoeffer had issued his first public defense of the Jews and condemnation of the Aryan Clause in his address “The Church and the Jewish Question,” followed in August by the “Bethel Confession.”
The Overabundant I
Authors: Marsh Charles 
Published: November 2023

Abstract
I’m sitting alone upstairs. Everything is quiet in this building; a few birds are singing outside, and I can even hear the cuckoo in the distance. I find these long, warm summer evenings, which I’m living through here for the second time, rather trying. I long to be outside, and if I were not “reasonable,” I might do something foolish. I wonder whether we have become too reasonable. When you’ve deliberately suppressed every desire for so long, it may have one of two bad results: either it bums you up inside, or it all gets so bottled up that one day there is a terrific explosion. It is, of course, conceivable that one may become completely selfless, and I know better than anyone else that that hasn’t happened to me. Perhaps you will say that one oughtn’t to suppress one’s desires, and I expect you would be right. But look, this evening for example I couldn’t dare to give really full rein to my imagination and picture myself and Maria at your house, sitting in the garden by the water and talking together into the night etc. etc. That is simply self-torture, and gives one physical pain. So I take refuge in thinking, in writing letters, in delighting in your good fortune, and curb my desires as a measure of self-protection. However paradoxical it may sound, it would be more selfless if I didn’t need to be so afraid of my desires, and could give them free rein—but that is very difficult.1
“To Make Real the Bond Between Us All”: Quaker Conciliation During the Nigerian Civil War
Authors: Sampson Cynthia 
Published: November 2023

Abstract
Although independence came peacefully to Nigeria in 1964, the British left a young state that was deeply divided along regional, ethnic, and religious lines. The predominantly Muslim and politically dominant North was outranked economically by the Eastern and Western regions, where Christianity and traditional religions prevailed. A flawed constitution and electoral corruption produced an explosive mix in the First Republic, until two military coups, six months apart, brought the military to power in 1966. With tensions still rising, pogroms against Easterners living in the North sent the survivors fleeing back home. Within months Eastern secessionism reached a fever pitch, and the young nation was plunged into a brutal civil war.
Transition From Rhodesia to Zimbabwe: The Role of Religious Actors
Authors: Kraybill Ron 
Published: November 2023

Abstract
As African states, one by one, broke free from the shackles of colonialism, black Rhodesia’s quest for self-rule encountered an entrenched white establishment. Ian Smith, the stubborn and resourceful leader of the heavily outnumbered whites, unilaterally declared Rhodesia independent of Britain in 1965, effectively tightening the grip of white control. Sanctions by Britain and the United Nations followed, while internally a guerrilla campaign was waged against the government by competing African nationalist factions. The struggle left the nation with a war-ravaged infrastructure, a fragmented opposition, and little hope for a peaceful solution.
Implications for the Foreign Policy Community
Authors: Burnett Stanton 
Published: November 2023

Abstract
The United States had some stake, and some role, in a few of the cases in this book. Washington’s connection with part of South Africa’s recent history is discussed later in this chapter. The United States, by its advocacy of European regional groupings-some including North America, some not-helped institutionalize Franco-German reconciliation. And, as leader of the West during the Cold War, the United States offered a secondary pole of attraction (after West Germany and Western Europe) for East Germans thirsting for change.
Joyce’s Attitudes Toward History: Rome, 1906-7
Authors: Spoo Robert 
Published: November 2023

Abstract
The inescapable presence of Rome’s past has overwhelmed many sensitive visitors to that city. In 1873 Henry James wrote of the excavations around the Forum: “[I]t ‘says’ more things to you than you can repeat to sec the past, the ancient world, as you stand there, bodily turned up with the spade and transformed from an immaterial, inaccessible fact of time into a matter of soils and surfaccs.”1 For Sigmund Freud, Rome’s overdetermined history was an object of tear and desire. Although he had longed to visit Rome for years, it was not until he had done extensive excavation work on his own psychic history and published the findings in The Interpretation of Dreams (1900) that he began to be free ofa strange inhibition that had placed the Eternal City under a sort of phobic ban. He finally went to Rome in 1901 and considered his visit a “high point” of his life; he was particularly moved by ancient and Renaissance Rome and stood fascinated before the Moses of Michelangelo.2 More than a century earlier Edward Gibbon had recorded his reactions to Rome’s imposing historical strata: My conversation was with the dead rather than the living, and the whole college of Cardinals was of less value in my eyes than the transfiguration of Raphael, the Apollo of the Vatican, or the massy greatness of the Coliseum.
Fabricated Ghosts: A Metahistorical Reading of A Portrait of the Artist as a Young Man
Authors: Spoo Robert 
Published: November 2023

Abstract
Joyce had the inspiration for a short story called “Ulysses” in Rome in 1906 but was unable to get “any forrader than the title,” as he explained to his brother (Letters 11209). After returning to Trieste, he finished “The Dead,” another story he had conceived in Rome, in September 1907, and quickly set about rewriting the sprawling manuscript of Stephen Hero in the condensed five-chapter format he was to call A Portrait of the Artist asa Young Man. After many frustrations and interruptions he finished the novel in 1913-14.1 “Ulysses,” and the experiences in Trieste and Rome that had prepared Joyce for writing it, had to be set aside while the long-gestating bildungsroman struggled toward completion, a work whose content, though not its form, had taken conceptual shape by 1904. While writing Ulysses, Joyce told his friend Frank Budgen that he was losing interest in Stephen Dedalus because the young man, in contrast to the protean Leopold Bloom and the expanding text of Ulysses itself, had acquired a shape that could not be changed.2 But Stephen may have begun to be a burden to Joyce almost as early as 1904, when he embarked on his autobiographi­cal novel; ousting all other creative and historical possibilities, Stephen became part ofJ oyce ‘s personal nightmare of history, a juvenile alter ego persisting as a negative afterimage, a goad to writing that was also a clog on experimental impulse.
“Aeolus, ” Rhetoric, and History
Authors: Spoo Robert 
Published: November 2023

Abstract
“Try as we may, we cannot, as we write history, escape our purposiveness.” So wrote Lionel Trilling in “The Sense of the Past” (1942), and his words form an appropriate starting point for a discussion of the “Aeolus” episode of Ulysses. “Nor, indeed,” he went on to say, “should we try to escape, for purpose and meaning are the same thing.”1 This bold equating of signification with the will to power, truth with telos, neatly summarizes many recent debates over the meaning of meaning in historical accounts. No longer regarded as transparent and innocent, as a wholly adequate and impartial witness to the past “wie es eigentlich gewesen ist,” historical discourse has come to be seen as a contested locus of meaning; the hard data of history, the seemingly irrefragable chronicle of the past, must be filtered through the rarefying and rationalizing medium of words with their rage for order. As the preceding chapters have argued in their several ways, history and story are inseparable, both in histories and in stories. The past has a shape because the present is full of purpose. Our desires prepare the rhetorical molds into which history is poured.
The Language of Literary History: “Oxen of the Sun ” “Circe,” and Beyond
Authors: Spoo Robert 
Published: November 2023

Abstract
The “Parable of the Plums” marks a turning point in Stephen Dedalus’s struggle with personal and artistic passivity. As ofJune 1904 he is still the author of a capful oflight odes, but his extemporized performance at the end of “Aeolus,” a small act, trivial in itself, shows that he has ability in the abstract, as Marlow says of Lord Jim, possibilities that his aesthetic posturing and agenbite ofinwit have not yet succeeded in ousting. But the Parable represents something more than Stephen’s potential; it also reveals the capacity of narrative to contest, through parabolic indirection, received stories about history, to resist historical emplotments by engineering, as it were, a counterplot. Stephen’s little tale of two Dublin crones signals an advance from thematic protest against the nightmare of history-the method he chooses with Mr. Deasy-to symbolic resistance to that nightmare. There is a profound logic to this development: since history becomes nightmarish when it is coopted for certain kinds of representation, when it is processed by texts that threaten or preclude individual freedom, it is only right that the individual respond with texts that embody openness and pos­sibility. In this respect as in others Stephen’s Parable is his most “Joycean” effort to date, for it begins to do what Ulysses does on a much larger scale: defeat the “big words” of unhappy-making ideologies by transposing them into parody, by staging closed historical discourses in the open-air theater of an ironic, aleatory text.