bluuebunny/crossref_metadata_2025_split huggingface dataset:
O 1001
Authors: Ray Robert B 
Published: November 2023

Abstract
Brigid’s apartment number evokes The Thousand and One Nights and their heroine, Scheherazade, who invents stories to stay alive. Like The Maltese Falcon, The Arabian Nights begin with a betrayal, the cuckolding of King Shahryar by his servants. Determined to prevent further infidelities, the king settles on a plan: leaving an apartment building for Kim Novak, until you realized you were looking at Effie Perine. That moment occurs in Vertigo, when an uncredited appearance by Lee Patrick, The Maltese Falcon’s Effie, grown matronly and haute-bourgeoise, refers us to another place, another story, another time, outside Hitchcock’s film.
Meet Me in St. Louis”
Authors: Ray Robert B 
Published: November 2023

Abstract
The film carefully omits the song’s verses, which clash with the movie’s values. As sung by the Smiths, “Meet Me in St. Louis” evokes families and home; the missing verses depict infidelity and restlessness. When they resurface on the soundtrack CD (as the ghost in the machine), they seem casually vulgar, blatantly indiscreet. When sung by Garland, the suppressed verses confirm to New York,” she tells John, “we could still work something out”), Tootie’s weeping attack on her own snow people expresses what the others have refused to acknowledge: moving is a kind of death. Meet Me in St. Louis marks the existence and eventual recuperation of the surrealist ethic; it is invigorated by Tootie’s murderous logic.
St. Louis
Authors: Ray Robert B 
Published: November 2023

Abstract
Why St. Louis? The easy answer: St. Louis was the setting for The Kensington Stories, the movie’s source. But the symbolic value of St. Louis also contributes to the movie’s effect. Removed from the suspect coasts (New York and Hollywood), near the country’s geographic and population centers, and situated on its greatest and most mythic river (see Mark Twain), St. Louis embodies what Roland Barthes would have called “Americanicity.” Already the country’s fourth-largest city in 1903, St. Louis had become even more prosperous by 1944. “St. Louis,” therefore, exists as a sign with a dual purpose. On the one hand, it represents the idealized turn of the century, modernity’s innocent childhood. On the But the opening image of a red motor car, turning down a street in a movie set at the beginning of the twentieth century, in the year that Henry Ford incorporated the Ford Motor Company, reminds us that this world is dying.
Undergarments
Authors: Ray Robert B 
Published: November 2023

Abstract
Esther’s comic struggles with a corset might prompt some obvious thematic extrapolations: how the two sisters are on the brink of fashion revolution, but they cannot see it coming (in just eight years, Paul Poiret would launch his “Oriental look,” abolishing the petticoat, wide skirt, and corset); how the corset is an emblem of Judy Garland’s tragedy (most of her problems originated from the need to appear thinner onscreen). But the sequence also demonstrates some vital points about cinematic performance.
A Cultural History
Authors: Garland-Thomson Rosemarie 
Published: November 2023

Abstract
Culture regulates all human behavior, including physiological processes: sex, eating, elimination, comportment, eye behavior—indeed, everything our bodies do. How we look at each other begins as instinct but quickly takes its place alongside other natural bodily functions as a carrier of social meaning. In this sense, all visual behavior, especially the intense urge to stare, has a cultural history.
Faces
Authors: Garland-Thomson Rosemarie 
Published: November 2023

Abstract
We stare with and at faces. The face is the “focus of human interaction,” apprehending the world and revealing us to it (Yu 2001, 1). Faces are the first part of a human embryo to differentiate. By eight weeks we have lips and eyelids; by five months come eyebrows, tiny ears, and a distinct face ready to recognize and be recognized (Sims 2003, 48–49). Newborns prefer to look at faces more than any other object, and infants of a few months will smile while gazing at another face (McNeill 1998, 205; Johnson and Morton 1991). Children draw stick figure bodies attached to huge animated faces. We recognize each other through facial distinctiveness captured in mug shots, classic portraits, picture IDs, or exaggerated cartoon caricatures. We see faces even where they are not—in the moon, the clouds, the mountains. The face is the most usually unclothed part of human bodies, ready to look and be looked at. Alert to the dynamics of communication and recognition, we are perhaps most alive to one another when we are face-to-face.
Breasts
Authors: Garland-Thomson Rosemarie 
Published: November 2023

Abstract
Breasts are ubiquitous cultural icons. From the sacred fount of the Maria Lactans, the titillating cleavage of Miss America, the ample bosom of Mammy, to the erotic blast of the Playboy centerfold, the sight of breasts signifies woman. As both symbol and flesh, no other bodily mark of sexual identity is so routinely or ritualistically offered up to the public eye. Even though the penis and vagina carry perhaps equal cultural significance, representations tend to finesse the way we see these parts of our bodies. The penis stands in for phallic power but seldom shows itself in public. Michelangelo’s famous statue, for example, expresses David’s masculinity through his commanding demeanor and musculature, not the incidental bit of flesh between his potent thighs. Phallic forums, such as the Washington Monument, are stylized rather than mimetic representations of penises. Vaginas appear even less often in respectable representations. Artists such as Georgia O’Keeffe, Judy Chicago, or Eve Ensler rework the vagina’s image as a dark, secret snare into flamboyant flowers, dinner plates, or storytellers. Symbolic hotspots as they are, penises and vaginas for the most part demurely decline stares. Breasts, by contrast, are in your face.
Bodies
Authors: Garland-Thomson Rosemarie 
Published: November 2023

Abstract
Perhaps the most spectacular form of visual novelty that can prompt stares are breaches of the common human scale and shape. Characters with unusual forms and sizes abound in our folktales, literature, art, and material culture. Diminutive creatures such as dwarfs, elves, fairies, gnomes, goblins, hobbits, imps, leprechauns, and Lilliputians, for instance, have large roles in our shared stories. These miniature versions of average sized people range from delightful to spiteful, from Santa’s Elves, Munchkins, Brownies, Rumpelstiltskin, Thumbellina, Snow White’s Seven Dwarfs, Dickens’ Tiny Tim and Quilp, Shakespeare’s Puck, to Poe’s Hop-Frog. On the more threatening side of unfamiliar size are the enormous creatures such as giants, cyclopses, dragons, ogres, titans, and trolls which stretch through cultural myths from the classical to contemporary. Atlas, Prometheus, Goliath, Leviathan, Swift’s Brobdingnagians, Rabelais’ Gargantua, Paul Bunyan, Bigfoot, King Kong, The Jolly Green Giant, the Incredible Hulk, and Shrek overwhelm our attention with their impressive scale. The miniature delights and titillates, for the most part. We have a few gentle giants, but mostly the exaggerated scale of our imaginary giants thrills or terrorizes.
Beholding
Authors: Garland-Thomson Rosemarie 
Published: November 2023

Abstract
We all stare. Sights that stimulate our eyes—the magic show extravaganza, the burning Towers, the twisted cars on the freeway—lead to wonder, horror, or just thrills. When we stare at one another, as we have seen, things get more complicated. We are all potential starees as well as starers, and between people, staring is a communicative gesture. Between strangers, staring is uncomfortable, especially the intense, prohibited, baroque staring that does not disguise itself. That discomfort can be positive, however, rather than oppressive. A stare is a response to someone’s distinctiveness, and a staring exchange can thus beget mutual recognition, however fleeting. In this way, how we look at one another can be a productive aspect of our interpersonal, even our political, lives. If all this is so, then the question for starers is not whether we shouldstare, but rather howwe should stare. The question for starees is not whether we willbe stared at, but rather howwe will be stared at. As a productive, albeit volatile social relationship, staring necessarily brings with it these ethical dilemmas.
Introduction
Authors: Lamb Matthew L , Levering Matthew 
Published: November 2023

Abstract
The Second Vatican Council stands out as one of the most important religious and ecclesial events in the twentieth century. It was certainly the most extensively covered by the mass media. Pope Benedict XVI calls attention to the theological difficulties in implementing the reforms of Vatican II. He sees that commentators have distorted the teachings of the Second Vatican Council by means of a ‘‘hermeneutics of discontinuity and rupture.’’ The ‘‘spirit’’ or ‘‘style’’ of the council was often severed from, or set in opposition to, the texts promulgated by the council. The pope mentions that, for some, the texts were wrongly interpreted as ‘‘compromises’’ that contain ‘‘many old and ultimately useless things that had to be dragged along’’ in order to ‘‘make room for the new.’’ This way of interpreting the council, the pope asserts, found ‘‘favor among the mass media’’ and in some sectors of contemporary theology.
The Universal Call To Holiness
Authors: Soujeole Benoit-Dominique De La 
Published: November 2023

Abstract
The Constitution on the Church, Lumen gentium, aims at teaching at length the mystery of the Church. It seeks to provide an ecclesiological synthesis. In spite of a difficult beginning, the final document constitutes an undeniable success. The text is very unified, with its many parts forming a harmonious whole. The framework that organizes the entire subject matter is the first teaching of the constitution, which comprises two major parts. The first (chapters 1– 4) presents the Church as a single, Catholic, and apostolic body. The second (chapters 5–8) concerns various aspects of the Church’s holiness. The document can be outlined as shown in the following sections.
The Decree on the Bishops’ Pastoral Office in the Church, Christus Dominus
Authors: Ferme Brian 
Published: November 2023

Abstract
Christus Dominus was approved on October 28, 1965, by a vote of 2,139 placet, 2 non placet, and 1 invalid vote and was approved immediately by Paul VI. The decree was the result of the integration of two schema: De cura animarum and De episcoporum munere pastorali and reflected the work of the commission De episcopis. Unlike the other documents of Vatican II, Christus Dominus 44 concludes with a specific reference to the proposed revision of the Code of Canon Law: ‘‘This most sacred synod prescribes that in the revision of the Code of Canon Law suitable laws be drawn up in keeping with the principles stated in this decree.’’ This general directive underscores not only the particularly practical nature of Christus Dominus but also its essential link with the revision of the Church’s canon law. On January 25, 1959, John XXIII, after a solemn celebration in the Patriarchal Basilica of Saint Paul outside the walls, announced his intention of holding a synod for the diocese of Rome, of celebrating an ecumenical council, and of revising the (1917) Code of Canon Law. It is thus not without some historical relevance that the present Code of Canon Law was promulgated on January 25, 1983. In the apostolic constitution Sacrae disciplinae leges, with which John Paul II promulgated the code, the pontiff stated that ‘‘In so doing, my thoughts go back to the same day of the year 1959 when my predecessor of happy memory, John XXIII, announced for the first time his decision to reform the existing corpus of canonical legislation which had been promulgated on the feast of Pentecost in the year 1917.’’
The Decree on the Ministry and Life of Priests, Presbyterorum Ordinis
Authors: Mansini Guy , Welch Lawrence J 
Published: November 2023

Abstract
In this chapter we show the continuity of the Decree on the Ministry and Life of Priests with prior, principally doctrinal tradition. Therefore we focus especially on Presbyterorum ordinis, article 2. We recall some of the history of the composition of that key article and interpret it against the background of prior Catholic tradition. Although the decree is novel in conception and expression relative to much modern theology of the priesthood, this originality functions to assert more important continuities with the greater breadth of scripture, the ancient liturgy, and the fathers.
The Decree on Priestly Formation, Optatam Totius
Authors: Akinwale Anthony A 
Published: November 2023

Abstract
The Second Vatican Council remains pertinent forty years after its closing session. In a Church that is a communion of Churches, to use a phrase that Jean-Marie-Roger Tillard has brought to our attention (or, to use one coined by the Synod of the Church in Africa to deepen and express the conciliar ecclesiology of communion, in a Church that is the family of God), the council is teaching churches, old and new, what the Spirit has been teaching the Church. Speaking in general terms, the council equipped the Church to face new challenges by taking her to her sources as she carries out her mission in the world. Speaking in specific terms, the Conciliar decree Optatam totius on priestly formation equips her to train priests who will be prepared to face the challenges.
The Decree On The Appropriate Renewal Of Religious Life, Perfectae Caritatis
Authors: Allen M Prudence , O’Brien M Judith 
Published: November 2023

Abstract
The large number of perpetually professed women and men religious who chose to leave religious life after the close of the Second Vatican Council led many people to conclude that the council’s official teachings were in discontinuity with previous magisterial teachings about consecrated life. Yet, a careful study of magisterial documents does not support this conclusion. Tracing the Church’s teaching on the essential characteristics of religious life, we discovered a clear pattern of development that built on previous magisterial foundations. The earliest papal writings concentrated on particular religious congregations or founders. Within these texts were also articulated fundamental principles of religious life. Later documents more directly stated general principles of religious life over the centuries, moving from a juridical approach, to its interior personal dynamisms, to its rich ecclesial and spiritual dimensions.
The Declaration On Religious Liberty, Dignitatis Humanae
Authors: Hittinger F Russell 
Published: November 2023

Abstract
When Pope John XXIII convened the Second Vatican Council in 1962, most observers understood that the council would need to address the issue of religious liberty in the civil sphere. Early drafts of a statement on relations between Church and state were included in a schema on the Church. At the close of the council’s first session, the subject was moved over to the schema on ecumenism. Finally, at the third session in the fall of 1964, after some 380 amendments, the schema on religious liberty had become an independent document. It was not so clear, however, whether to undertake a general reconsideration of principles or to confine its work to a policy statement. All of these questions—where to place the statement, what title to give it, the range of its content and mode of treatment—reflect the troubled history of Church and state in the modern period.
The Declaration on Christian Education, Gravissimum Educationis
Authors: Briel Don J 
Published: November 2023

Abstract
In his overview of Gravissimum educationis, Bishop Johannes Pohlschneider argued that the declaration demonstrated both continuity and progress in relation to earlier Church teaching on the role of religious education within the Church and civil society. In a later review of the declaration, Ulrich Gunzer asserted that ‘‘Gravissimum educationis is an important step between the rather dark, apodictic-sounding encyclical on education by Pius XI in 1929 and the two communications by the Apostolic See in 1977 and 1982.’’ Despite the implicit critique of the earlier encyclical, Gunzer is certainly correct in arguing that the council’s declaration drew upon Pius XI’s 1929 encyclical, Divini Illius Magistri. The declaration presupposed, Gunzer maintained, a fundamental continuity with a long series of papal affirmations of the Church’s commitment to the religious education of the young. He asserted that it was equally insistent in its condemnations (which extended throughout the nineteenth and twentieth centuries) of tendencies toward a state monopoly in education, the violation of parents’ primary rights in their children’s education, and the Church’s central role not only in the moral and religious education of the young but also in their wider educational formation for life in the world and their preparation for the next. There is, nonetheless, a good deal that is new in Gravissimum educationis, much of which reflects a rather more optimistic anthropology and a positive evaluation of emerging technology that marks the council’s reflections as a whole.
The Declaration on the Relationship of the Church to Non-Christian Religions, Nostra Aetate
Authors: Kennedy Arthur 
Published: November 2023

Abstract
On October 28, 1965, the seventh anniversary of Pope John XXIII’s election to the papacy, the Declaration on the Relationship of the Church to Non-Christian Religions (Nostra aetate) was one of five documents approved and promulgated by the fathers of Vatican II. In addition to this declaration, three decrees and one other declaration were accepted on the same day; these last four were more directly concerned with the direction and the renewal of the inner life of the Church. Nostra aetate has its basis in the inner mystery of the Church, and it does so in the context articulated in Lumen gentium (nos. 1, 8, and esp. 16), which specifies the mission, purpose, and historicity of the life of the Church and its presence in the world. From the viewpoint of ecclesiology, the theological vision of Nostra aetate is analogical to the sacramental ‘‘sign of intimate union with God and of the unity of all mankind’’ (LG 1).
Anamnesis, Epiclesis, Prolepsis: Categories For Reading The Second Vatican Council As “Renewal Within Tradition’’
Authors: Wainwright Geoffrey 
Published: November 2023

Abstract
A major ecclesiastical council—particularly one that claims ecumenical status—may be approached in two ways, both of them essential to its understanding, interpretation, and evaluation; moreover, because the two approaches interact, they must not be separated. A council may be broadly considered as an event located within a preparatory history, where it then occurs in its own way and finally has effects in the ecclesial body. Alternatively, it may be more narrowly examined for its own deliverances, which are authoritatively promulgated in textual form. As a Protestant (and specifically a Methodist) sympathetic to viewing the Second Vatican Council as an instance of ‘‘renewal within tradition,’’ I concentrate on two conciliar documents—the decree on ecumenism (Unitatis redintegratio) and the constitution on the sacred liturgy (Sacrosanctum concilium). These I set in relation to the two convergent ‘‘movements’’ in the history of the twentieth century that aimed at the recovery of full unity among Christians of institutionally divided traditions and the renewal of their intentionally common worship: the ecumenical movement and the liturgical movement. In the deepest sense, these two movements found their sources in apostolic and patristic Christianity (that is, in the common ground before the major divisions of the sixteenth, the eleventh, and even the fifth centuries), and in the longest run they sought to advance the Church—and indeed thereby the world—toward the consummation of God’s Kingdom.
When the Spirit Moves Women
Authors: Braude Ann 
Published: November 2023

Abstract
In 1811, ]arena Lee heard a voice saying, “Go preach the Gospel!” She immediately replied aloud, “No one will believe me.” But then she heard the same voice say, “Preach the gospel; I will put words in your mouth, and ill turn your enemies to become your friends.” At first she thought the voice came from Satan in an effort to deceive her. Lee viewed herself as an unlikely choice for a preacher. A twenty-eight year-old free black woman living in Philadelphia, she believed that God could find more effective vehicles to spread his word. But when she prayed to God to know whether the voice was his, she had a vision of a pulpit with a Bible lying on it. This convinced her that the voice came from God and that he had indeed called her to preach, whatever apparent obstacles stood in her way.
Mothers and Daughters Maintain the Home
Authors: Braude Ann 
Published: November 2023

Abstract
When Harriet Beecher Stowe lost her infant son Charley in a cholera epidemic in 1849, she did not accept his death with the complacency of her Puritan forebears. Most traditional Protestant theology taught that anyone who died without having had a conversion experience was not among the elect and therefore would not enjoy eternal life in heaven. Now Stowe questioned whether a just and loving God could damn an innocent child who died before he was old enough to sin. She poured her grief into a novel that became the bestselling book of the nineteenth century: Uncle Tom’s Cabin. Published in 1852, Uncle Tom’s Cabin is remembered for spreading antislavery sentiment on the eve of the Civil War and for the racial stereotypes it employed in the process. “So this is the little lady who caused this great war,” Abraham Lincoln said when he met Stowe. But the popularity of Stowe’s novel also marks a turning point in U.S. religious history. It is evidence of the broad acceptance of a liberal trend in Protestant theology and of a new view of women as more spiritual than men.
Contracts for the Sale of Goods
Authors: Gabriel Henry Deeb 
Published: November 2023

Abstract
Contracts for the Sale of Goods delivers a detailed analysis and in-depth comparison of the substantive law for the sale of goods in domestic and international transactions. Practitioners, academics, and anyone involved in the sale or purchase of goods in the international market will need this thorough analysis of both the text of the United Nations Convention on Contracts for the International Sale of Goods (CISF) and the cases that have addressed and interpreted the CISG. Contracts for the Sale of Goods provides a complete discussion and comparison of the UNIDROIT Principles of International Commercial Contracts including the new provisions on setoff, assignment, and limitation periods, as well as a comparative treatment of the CISG and the UNIDROIT Principles to the articles of the Uniform Commercial Code. Both practitioners and academics will find the clarity and ease of access useful to the comparative legal analysis in this book. Of particular note is the style and format which allows the reader to find the relevant provisions and cross-references quickly and accurately. Contracts for the Sale of Goods provides you with all relevant materials in one source, with the text following the structure of the Convention for clarity and convenience Access the Incoterms 2000, the complete texts of Article Two and the PIC, and a list of parties to the CISG. Moreover, the text is structured to provide the answers first, then supplement this with the underlying purpose and rationale for the rules. This allows the reader the ability to locate the correct law quickly, but also allows the reader to delve further into the law if desired.