bluuebunny/crossref_metadata_2025_split huggingface dataset:
Follicle stimulating hormone as a predictor of ovarian response in women undergoing controlled ovarian hyperstimulation for IVF
Authors: Ashrafi M. , Madani T. , Tehranian A. Seirafi , Malekzadeh F. 
Published: August 2005

AbstractObjective: To evaluate the effect of basal follicle stimulating hormone (FHS) level on ovarian response in women undergoing controlled ovarian hyperstimulation for in vitro fertilization. Methods: A descriptive and analytic study of 212 cycles of IVF chosen from about 2200 files of women treated at Royan Institute, Tehran, Iran, from 1991 to 1999. Treatment was started with intranasal or subcutaneous buserlin (0.5 cm3), on day 21 (long protocol). On day 2 of the next cycle, stimulation with human menopausal gonadotropin (hMG) was initiated. When the number and size of follicles were suitable, human chorionic gonadotropin (hCG) was given intramuscularly for ovulation induction, followed by oocyte retrieval 36 to 40 h later. Embryos were transferred about 48 to 72 h after oocyte retrieval. The women were assigned to 2 groups on the basis of day 3 serum FSH levels (≥ 15 IU/mL, group 1 and < 15 IU/mL, group 2). Results: There were statistically significant differences between the 2 groups in number of follicles, number of oocytes retrieved and embryos transferred (lower in group 1), and level of serum luteinizing hormone and number of canceled cycles (higher in group 1). There were no statistical differences in number of ampoules of hMG used or age of patients. Conclusion: Day‐3 serum FSH level was a predictor of ovarian response and IVF outcome in this study.
Mystery
Authors: Crenshaw James L. 
Published: August 2005

AbstractAlthough the Bible frequently depicts God as eminently knowable, it also zealously protects divine secrecy. The deus revelatus is at the same time deus absconditus. Recognition that all knowledge of God is partial derives from this intrinsic nature of deity: the more God discloses the more the divine essence hides. The author of Ecclesiastes exposes a view of an unknown creator, one who doles out favors without rhyme or reason and condemns humans to abysmal ignorance. The apocalypses of Fourth Esdras and Second Baruch reveal the agony generated by a mysterious God whose ways are beyond understanding.
Conclusion
Authors: Crenshaw James L. 
Published: August 2005

AbstractThe Bible lays itself open to charges of divine injustice in the way it treats election, divine zeal, and prolonged inaction while evil blossoms and bears fruit, the dark side of God, divine pathos, and monotheism. Theodicy was therefore inevitable, although profoundly problematic. Neither the abandoning of the quest through an atheistic viewpoint nor spreading the blame to many gods or a demon gave much solace. The effort to define God so that the problem of evil would vanish came at the expense of a viable concept of deity, for it postulates a weak, ignorant, and vulnerable God. Shifting the blame to humans heightened the mystery surrounding theodicy, even when entrusting them with a noble task of working to establish justice in the absence of divine success in that endeavor.
Theology in Stone
Authors: Kieckhefer Richard 
Published: August 2005

Abstract
Four questions can be asked appropriately about any church. First, what are its spatial dynamics and how do they promote the dynamism of worship? Second, what (if anything) is the centering focus that clarifies what is most important to worship? Third, what aesthetic impact is the building meant to promote? Fourth, in what way does the building convey a sense of symbolic resonance, linking the immediate experience of the worshiper with the broader experience of this community and of the Church through history? These matters are all approached differently in different traditions of church-building. A “classic sacramental church” uses longitudinal space to promote the kinetic dynamism of processions, has an altar as its centering focus, is designed to create a sense of interplay between the immanence of God and the transcendence of ordinary experience, and is rich in symbolic resonance. A “classic evangelical” church uses some form of auditorium space to promote the verbal dynamism of proclamation and response, has a pulpit as its centering focus, is designed as a dignified space for edification, and is economical in its symbolic resonance. A “modern communal” church juxtaposes a gathering space and a worship space so people may be formed as a community before acting as a worshiping community, takes the congregation itself as the focus of attention, is designed to promote a sense of hospitality, and tends toward moderation in symbolic resonance.
The Rapture in America
Authors: Frykholm Amy Johnson 
Published: August 2005

Abstract
Examines the history of the idea of the rapture in American Protestantism and argues that belief in the rapture, although it has fundamentalist origins, needs to be understood as a much broader social movement and a much more integrated part of American culture. Looks briefly at the apocalyptic context of American culture and then at the more specific history of rapture belief and dispensationalism in the United States. Argues that readers of the Left Behind series no longer see themselves as intimately connected to fundamentalist belief but instead seek to integrate the rapture into a broader religious context. Similarly, the texts of the novels themselves do not so much condemn and dismiss contemporary culture as they seek negotiation with it, particularly in the roles of technology, consumer culture, and gender in society. The formulation of evangelicalism represented in the books is a significant departure from previous religious apocalyptic fiction.
Networks of Readers, Networks of Meaning
Authors: Frykholm Amy Johnson 
Published: August 2005

Abstract
Argues that especially with religious fiction, reading cannot be understood as a private act but must be placed into a social context. Readers engage in reading Left Behind through a series of networks that contribute to the meaning they give the text. This chapter examines two contexts in which the reading of Left Behind occurs: the church “home” and the usually religiously divided family. Within these contexts, readers find that their beliefs and practices are contested by the dissent of other believers, by the disdain of clergy, and by family members who resist the Left Behind series’ call to faith. Readers use the books to build narratives of identity and belonging, but only in divided and complex contexts.
Making Prophecy Live
Authors: Frykholm Amy Johnson 
Published: August 2005

Abstract
Focuses on ways that readers use the texts to make prophecy—what they saw as biblical truth—come alive for them. Readers repeatedly report that the novels make difficult or obscure biblical texts, especially those in Revelation, come alive through mental pictures or visual images. Fiction opens up a road into truth because it frees the imagination to participate in the creation of truth. Readers vary greatly in how much fiction they allow into their making of the “truth,” but nearly all see fiction as a potential, but not absolute, vehicle of truth. Oddly, however, this securing of biblical truth through fiction is combined with an anxiety about individual salvation and whether or not the reader will be left behind. The story of the rapture provides readers with both tools and fears they use to construct religious meaning.
Employee Stock Ownership Plans and Company Stock
Authors: Baker August , Logue Dennis E. , Rader Jack S. 
Published: August 2005

AbstractEmployee stock ownership plans (ESOPs) are a special form of defined contribution (DC) plan available to corporate sponsors in which the investments are not employee directed. There are essentially two types of ESOPs: ESOPs that borrow money to buy stock in the sponsoring employer, and ESOPs that do not borrow money. This chapter begins by describing ESOPs, then discusses the advantages and disadvantages of using company stock in a DC plan. It shows that the costs associated with using company stock are greater than many people realize — for plan participants and shareholders.
Evaluating Investment Performance
Authors: Baker August , Logue Dennis E. , Rader Jack S. 
Published: August 2005

AbstractPension plan sponsors, administrators, managers, trustees, and others must periodically evaluate the investment performance of the fund’s asset pool. Performance evaluation has several components: the alternative computations used in measuring returns, the correct ways to measure and adjust for risk, how benchmarks should be chosen or constructed, and attribution analysis — decomposing investment performance into the exposure of the fund to various market segments, the quality of the selection of assets, and the timing of movements of capital among asset classes. This chapter describes how each of these issues should be handled and what each contributes to understanding performance and decision-making.
Managing Pension Fund Risk
Authors: Baker August , Logue Dennis E. , Rader Jack S. 
Published: August 2005

AbstractThis chapter discusses the basics of risk management, the major risks a pension fund faces, and how these risks may be managed. The principles of hedging and return enhancement are explained, and the conditions under which they are sensible are examined. Effective techniques are presented for managing the three major types of risks that pension funds face: investment risks, surplus risk, and sponsor/plan risk.
More Than the “Integration” of Faith and Learning
Authors: Jacobsen Douglas , Jacobsen Rhonda Hustedt 
Published: August 2005

Abstract
An approach to Christian scholarship called “the integration of faith and learning” has been popular for several decades within evangelical Protestant academic circles. Originally developed by Arthur Holmes and Nicholas Wolterstorff, it has recently been championed in the larger academy by people like George Marsden. With roots in Reformed theology, it stresses the importance of articulating a Christian “worldview.” This approach has many strengths, but it is not the only way of defining Christian scholarship and other models need to be developed.
Scholarship and the Varieties of Christian Faith
Authors: Jacobsen Douglas , Jacobsen Rhonda Hustedt 
Published: August 2005

Abstract
Christian scholars live in a world rich with traditions of both faith and learning that shape the way they see the world and formulate their scholarly projects. Different traditions of faith (Anabaptist, Anglican, Catholic, Lutheran, Pentecostal, Wesleyan, etc.) and different spiritualities (as described by Richard J. Foster) will provoke different questions to pursue, different notions of where relevant information may be found, and different sentiments regarding which answers seem most satisfactory. Self-awareness about how particular religious and spiritual traditions have informed one’s own thinking is a necessary element in mature Christian scholarship.
Instinctive Response as a Tool for the Scholar
Authors: Bede Caroselli Susanna 
Published: August 2005

Abstract
The disciplinary focus of Caroselli’s essay is the visual arts and art history. She examines how two styles of scholarship, the “considered response” and the “instinctive response,” come into play in her own work. The essay focuses especially on the Italian Renaissance painting Christ on the Cross with Saints Vincent Ferrer, John the Baptist, Mark, and Antoninus.
Reason and Authority in the Middle Ages
Authors: Grant Edward 
Published: August 2005

Abstract
Scientific values embodied in Aristotle’s natural philosophy and the civic virtues embedded in his practical sciences (ethics and politics), were used to improve the quality of government in the 14th century by King Charles V of France. This was readily feasible because of the separation of church and state, the favorable attitude toward natural philosophy by medieval theologians, and the institutionalization of the study of Aristotle’s theoretical and practical sciences in the medieval universities, which relied heavily on reasoned argumentation and a rejection of arguments from authority, as exemplified by Nicole Oresme. The intellectual habits developed in this process shaped a “scientific temperament” that ushered in early modern science. In stark contrast, Islam was a theocracy with no separation of church and state. Natural philosophy was viewed as a potential threat to religious faith and was marginalized, leading eventually to a gradual deterioration in the study of the exact sciences, which had previously attained the highest level in the civilized world.
Introduction
Authors: Nord David Paul 
Published: August 2005

Abstract
This introductory chapter discusses the origins of religious publishing in America. Religious publishing can be traced back to 1815, through the efforts of missionary and religious tract societies to distribute the Bible and religious tracts. By the first half of the 19th century, scattered local societies had coalesced into national organizations, leading America into the modern era of mass publication and the systematic distribution of printed material. An overview of the chapters in this volume is presented.
How Readers Should Read
Authors: Nord David Paul 
Published: August 2005

Abstract
This chapter explores religious publishers’ understanding of readers and reading. Managers at the American Bible Society, American Tract Society, American Sunday School Union, and denominational publishing houses felt that they lived amidst a dangerous reading revolution. They viewed much of the publications of the commercial press as Devil’s fare, and vowed to defeat the Devil at his own game. To do this, they needed to produce tracts and books as cheaply as possible, and teach readers how to read them properly. To win their battle against secular print culture, religious publishers sought to reproduce the traditional texts of English nonconforming Protestantism, and the traditional reading habits of the New England Puritan family.
Epilogue
Authors: Nord David Paul 
Published: August 2005

Abstract
This epilogue describes the transition of mainstream religious publishing from the millennial high of general supplies conducted by great ecumenical societies to the more steady, yet fragmented, world of the denominational publisher. By the early 1860s, the largest religious publisher in America was no longer the American Bible Society (ABS) or the American Tract Society (ATS) but the Methodist Book Concern. Both the ABS and the ATS lives on; they continue to live on today, in an age of multimedia CD-ROMs and e-tracts. But after 1860, they learned to live within an enormously diverse constellation of denominations and religious publishing enterprises.
Fundamentalists in the City
Authors: Bendroth Margaret Lamberts 
Published: August 2005

Abstract
Surveying the social, geographical, and political context of late 19th and early 20th century Boston, Bendroth offers a new perspective on the rise of American fundamentalism. Her approach emphasizes the importance of local events in dividing Protestant liberals from conservative evangelicals, particularly the energizing force of anti-Catholicism in the 1880s and 1890s. Her analysis emphasizes the interaction of leaders and laypeople, with particular attention to the role of women in generating a militant response to perceived Catholic encroachment. Bendroth also looks at urban fundamentalism within its church context, providing demographic and institutional background on the growth of two very different downtown churches. The first, Tremont Temple, was a revivalist Baptist preaching center that steered clear of militant fundamentalism. The second, Park Street Congregational, aimed at preserving Protestant orthodoxy and, in the 1930s and 1940s, became the nucleus of a conservative evangelical movement that eventually encompassed all of New England. Bendroth tracks the gradual disengagement of conservative Protestants from their urban environment by comparing the strategies of three major city-wide revivals, beginning with J. Wilbur Chapman and Billy Sunday in the World War I era, and ending with Billy Graham’s crusade in 1950. Her book depicts fundamentalists not as militant anti-modernists, but as ordinary people struggling to find a consistent rallying point in a city that was both too liberal to accommodate their beliefs and too conservative to contain their entrepreneurial zeal for change.
A Protestant on Foot
Authors: Bendroth Margaret Lamberts 
Published: August 2005

Abstract
In the late 19th century, Boston was divided into three main sections: the “old downtown,” the newly created and elegant Back Bay, and the transient neighborhoods of the South End. This chapter provides a tour of these three areas, paying attention to the relative age and physical location of churches, as they competed for space in a geographically cramped environment. Overlapping Boston’s religious history with its urban geography demonstrates the essential stability of Congregational, Baptist, and Methodist religions in Boston, and the difficulty that their priority of place posed to denominational newcomers.
The Fight for Boston Common
Authors: Bendroth Margaret Lamberts 
Published: August 2005

Abstract
In the spring of 1885, Boston police arrested three clergymen for preaching on Boston Common. Two of the men, H. L. Hastings and W. H. Davis, were fairly obscure evangelists; the third was A. J. Gordon, well-known pastor of the Clarendon Baptist Church in the South End. The event’s heavily publicized unfolding fueled conspiratorial speculation among Protestants, bringing them into direct confrontation with Hugh O’Brien, Boston’s newly elected Irish-Catholic mayor, and the Catholic-dominated city government.
Institute for Physical Chemistry: 1923–1933
Authors: Scott William Taussig , Moleski Martin X. 
Published: August 2005

Abstract
After establishing his credentials as a scientist, Polanyi was transferred to the Kaiser Wilhelm Institute for Physical Chemistry and Electrochemistry and was allowed to focus on reaction rates and transition state theory; the group employed gas-flame experiments to measure reaction rates and calculate the activation energies in them. Polanyi's interest in economics was stimulated by inflation, unemployment and social upheavals in Germany, debates with his brother, Karl Polanyi, who advocated a form of Christian socialism, economic conditions in the Soviet Union, and the rise of nihilism. Polanyi's second son, John Charles Polanyi, was born on January 23, 1929. Developments in quantum theory and dipole-dipole interactions confirmed Polanyi's theory of adsorption potential.
Personal Knowledge: 1948–1959
Authors: Scott William Taussig , Moleski Martin X. 
Published: August 2005

Abstract
In view of his work in the humanities, Polanyi was transferred from the Chemistry Department at the University of Manchester to a chair in the Faculty of Economics and Social Studies in 1948. Thanks to his work on the Gifford Lectures (1951–1952) and after ten years of research and writing, Polanyi was able to consolidate his fiduciary program in Personal Knowledge. In this work, he argued that impersonal, objectivist interpretations of science destroy fabric of the scientific community and society as a whole; he proposed that all knowledge is "either tacit or rooted in tacit knowing," so that objectivity is understood as the accomplishment of responsible subjects who strive to serve transcendent ideals of truth.
Dreamers and Madmen
Authors: Mercer Janet 
Published: August 2005

AbstractIn the First Meditation, Descartes prefaces the dream argument with a paragraph in which he raises the possibility that he is like a lunatic. The lunacy triggered a disagreement between Foucault and Derrida, and in the 1960s and 1970s this made it famous in some circles; but it has not yet received all the attention it deserves. This chapter takes up a perspective that accepts how remote the fundamental concerns of previous philosophers may be from our own (and how historically conditioned both their concerns and ours may be); that aims nonetheless to articulate how previous philosophers saw their projects; and that hopes this kind of engagement with the past may prove to be useful. Passages are introduced and several interpretative options are considered. It is argued that Descartes did not put lunatics beyond the pale; he intended us to take “lunacy skepticism” seriously, as seriously as we do “dream skepticism”.
“A Free Man Thinks of Nothing Less Than of Death”
Authors: Garber Daniel 
Published: August 2005

AbstractSpinoza's doctrine of the eternal existence of the mind has given rise to an enormous amount of speculation, both as to what he meant by the doctrine and why he included it in the Ethics. This chapter presents an account of what exactly Spinoza means by eternity, and what he means when he claims that the mind exists eternally. Understanding what exactly Spinoza is claiming when he claims that the mind has eternal existence, the question as to the role that claim plays in Spinoza's philosophy can be addressed.
Occasionalism and Strict Mechanism
Authors: Downing Lisa 
Published: August 2005

AbstractThis chapter examines a connection between metaphysics and philosophy, namely, the relation between occasionalist metaphysics and strict mechanism. It focuses on the work of Nicholas Malebranche, the most influential Cartesian philosopher after Descartes himself. It is argued that Malebranche is in a poor position to resist attractionism, that is, his combination of occasionalism and strict mechanism is an unstable one. Two, more stable alternatives adjoining Malebranche's position are identified, both of which are genuinely Cartesian: Berkeley's occasionalist openness to Newtonian attractionism (properly understood), and Fontenelle's essentialist Cartesian mechanism. By examining the alternative positions available around the nexus of occasionalism and mechanism, as those positions were occupied by actual philosophers, we gain a better understanding of the logic of the debate over attraction, as well as of the systems of Malebranche, Berkeley, and Fontenelle.
A Nice Derangement of Epitaphs
Authors: Davidson Donald 
Published: August 2005

Abstract
This essay argues that in linguistic communication, nothing corresponds to a linguistic competence as summarized by the three principles of first meaning in language: that first meaning is systematic, first meanings are shared, and first meanings are governed by learned conventions or regularities. There is no such a thing as a language, not if a language is anything like what many philosophers and linguists have supposed. We must give up the idea of a clearly defined shared structure which language users acquire and then apply to cases, as well as the attempt to illuminate how we communicate by appeal to conventions.
The Socratic Concept of Truth
Authors: Davidson Donald 
Published: August 2005

Abstract
This essay explores the question of why Socrates practiced the elenctic method. It argues that the elenchus is a method that generally leads to truth, and suggests that Socrates was convinced that he himself would gain in wisdom and clarity from elenctic exchanges with others, even if they were not as wise as he. People mean what others can take them to mean; to learn what we mean is to learn what others we talk with mean. The understanding of others, agreeing with them on basic concepts, clarity about what we mean, come — to the extent that they do — together. The elenchus is a model of our only method for promoting these ends.