bluuebunny/crossref_metadata_2025_split huggingface dataset:
Inhomogeneous Superconductors
Authors: Šimánek Eugen 
Published: November 2023

Abstract
This monograph provides an up-to-date introduction to the theory of quantum fluctuations in inhomogeneous superconducting materials. It is suitable as a graduate text as it has grown out of the author’s extensive notes from a graduate-level course several years previously. Since then, the material has been constantly updated and revised with the result that this book is the most current one on the important and wide-ranging topic of inhomogeneous superconductors.
Regular Arrays without Dissipation
Authors: Šimánek Eugen 
Published: November 2023

Abstract
Superconducting phase transitions in granular systems have been a target of intensive research for more than two decades. One class of such systems consists of bulk grains (diameter&lt; 50 µm)weakly coupled through Josephson point contacts. Samples of this kind are made by pressing together, in an epoxy resin, slightly oxidized superconducting grains. Rosenblatt et al. (1970) have studied the resistivities of arrays, consisting of about 106 point contacts between the Nb grains.
Two-Dimensional Superconductors
Authors: Šimánek Eugen 
Published: November 2023

Abstract
So far we have considered phase transitions in arrays that exhibit conventional order (with (cos θ) ≠ 0) in the superconducting phase. Three dimensional arrays with or without charging energy belong to this category. For two-dimensional arrays with charging energy one must distinguish between the T= 0 and the finite-temperature regimes. According to Section 2.9, the partition function for T= 0 can be mapped onto that of a classical (2 +1)-dimensional problem, which exhibits conventional ordering and a phase transition into a disordered phase upon increasing the charging energy.
Introduction
Authors: Wakatani Masahiro 
Published: November 2023

Abstract
The three states of matter, solid, liquid, and gas, are well known to us. As the temperature is elevated, solid is liquefied and liquid is evaporated to form a gaseous state. If we further increase the temperature, the molecules constituting the gas are decomposed into atoms and the atoms are then decomposed into electrons and positively charged ions. The degree of ionization increases as the temperature rises. For the case of hydrogen gas at normal pressure, the ionization becomes almost complete at a temperature of about 2-3 x 104 K or 2-3 eV. The fully ionized gas formed in this way is called high-temperature plasma. It consists of a large number of negatively charged electrons and positively charged protons, both electron and protons moving at high speed randomly. The neg negative charge of the electrons cancels the net positive charge of the protons in the plasma. This is called the overall charge neutrality of the plasma.
The Tyranny of Taxonomy
Authors: Lincoln Bruce 
Published: November 2023

Abstract
A significant portion of my childhood, including some of its most pleasant moments, was spent around the dining room table where my parents, my sister, and I gathered each day for the ritual of our evening meal. The seating arrangement was absolutely invariant, nor (so far as I can recall) did the possibility of variation ever occur to any of us. Always my father and mother sat facing one another at that end of the table which we all understood to be its head.
The Secularization of Conscience
Authors: Mosko Charles C , Chambers II John Whiteclay 
Published: November 2023

Abstract
If the citizen soldier can be traced back to the origins of the modern Western state, an equally durable social type is the conscientious objector to military service. Conscientious objection is at the core of the individual’s relationship to the state because it challenges what is generally seen as the most basic of civic obligations-— the duty to defend one’s country. At the same time, allowing the right to refuse to bear arms has become a hallmark of the liberal democratic society. Although conscientious objection is a long-standing phenomenon, only in recent times has it become a major factor affecting armed forces and society. What we call the “new conscientious objection” differs from the old in motive, size, and extent. The contemporary refusal to bear arms is likely to be more secular than religious in origin, to be a widespread rather than marginal occurrence, and to include service people in uniform as well as conscription resisters. No general account of civil-military relations in liberal industrialized democracies is complete without a reference to principled resistance to military service.
The Federal Republic of Germany: Conscientious Objection as Social Welfare
Authors: Kuhlmann Jürgen , Lippert Ekkehard 
Published: November 2023

Abstract
The right to conscientious objection is more unequivocably specified in the Constitution of the Federal Republic of Germany than in any other country in the world. Article 4 of the Basic Law of 1949 states: “No one shall be forced to do war service with arms against his conscience.” This fundamental right became operative in 1956 with the formation of the Bundeswehr and the introduction of male conscription. Subsequent judicial and administrative rulings have made the right of conscientious objection equally applicable to both peacetime military service and war service. In German constitutional law the right to object to military service for reasons of conscience takes priority over the principle of compulsory military service. This right extends to the service member already in uniform as well as to the potential draftee. From a legal standpoint, a person’s conscience is considered to be “an inner moral conviction of what is right and wrong and the resulting obligation to act or not act in a certain way. ... 5,1 Selective conscientious objection, however, is not allowed under German law. A German CO must, in theory if not in actuality, be against the use of all armed force.
South Africa: From Laager to Anti-Apartheid
Authors: Seegers Annette 
Published: November 2023

Abstract
Beyond the legal demise of apartheid, the future of South Africa remains unknown. However, with its polarized racial situation and its divided white minority, South Africa has traditionally had a particular problem with compulsory military service and conscientious objection. South Africa’s experience with conscientious objection can best be understood by dividing its history into four periods. The first starts with the years between the creation of the Union of South Africa—in 1910—and 1961, when the Republic of South Africa left the British Commonwealth and assumed for the first time sole responsibility for its own defense. The second period, from 1960 to 1983, represents the first policy towards conscientious objectors by the newly independent South African military. In the third period, from 1983 to 1990, a new policy is introduced: alternative service for COs. The final period, from 1990 on, heralding the dismantling of apartheid, portends a new era for COs as well as for all of South Africa.
Switzerland: Questioning the Citizen Soldier
Authors: Haltiner Karl W 
Published: November 2023

Abstract
Switzerland is the only Western democracy that as yet offers no official civilian alternative service for conscientious objectors. Indeed, conscientious objection is legally still a crime in Switzerland. Widely known for its long-standing tradition of democracy, Switzerland, a confederation composed of twenty-six cantons, each of which has considerable local autonomy, is less well known for its tradition of universal conscription in the militia. For centuries all male Swiss citizens have been trained to defend the democratic community, a role seen as bestowing their rights of citizenship. Because of the political and social importance of this militia principle, the symbolic functions of a citizen army developed comparatively early. Symbolic functions of the citizen army include the role of the military as the “school of the nation”: the symbol of civil honor and national identity. The degree of military participation has determined the degree of civil integration and closeness to the social and political core of Swiss society. Because of this close link between the civic and military tradition, the issue of conscientious objection has long defied resolution in Switzerland.
Israel: Conscientious Objection in a Democracy under Siege
Authors: Peri Yoram 
Published: November 2023

Abstract
The Palestinian uprising in the Israeli-occupied territories that began in December 1987 poses challenges of an unprecedented nature and difficulty for Israeli society. One of those challenges comes in the form of a conscientious objection to perform military service. Yet the intifada has not appreciably affected the high public support for the army in Israel. In 1987 slightly less than 90 percent of Israelis declared themselves as having faith in the army; they ranked it the most trustworthy of Israeli national institutions. (In comparison, the courts of law won the trust of 80 percent of the public; the political parties, only 30 percent.) Three years after the outbreak of the intifada, the Israel Defense Forces (idf) continued to head the list of the most trusted institutions. In fact, its support had risen: in 1990 over 90 percent of the public declared themselves to have faith in the army.
Church People In The Struggle
Authors: Findlay James F 
Published: November 2023

Abstract
The role of the African American Churches in the civil rights movement of the 1950’s and 1960’s has received a great deal of scholarly attention. Little has been written, however, about the contributions of the predominantly white denominations. This pathbreaking study focuses on the role played by the ecumenical National Council of Churches (NCC), which represented the white northern mainline churches. Drawing heavily on interviews and untapped archival materials, Findlay charts the awakening of the NCC leadership to the plight of southern blacks, and demonstrates the key role played by the organization in the passage of the 1964 Civil Rights Act. He examines in detail the active part played by NCC groups in the `Freedom Summer’ and their long-term involvement in the civil rights movement in Mississippi, including the Delta Ministry, which worked with local blacks in the areas of job and housing and provided much-needed support for the Movement-sponsored Head Start programme and the Mississippi Freedom Democratic party. In his concluding chapters, Findlay portrays a rising tide of black resentment of white liberal `paternalism.’ He goes on to link the rise of black power inside and outside the religious community to the decline of church participation and interest in addressing the critical problems of racism and inequality in the U.S.
Introduction
Authors: Findlay James F 
Published: November 2023

Abstract
On June 7, 1963, the General Board of the National Council of Churches voted to establish immediately a Commission on Religion and Race to help initiate a new role for mainstream Protestant churches in the racial conflicts that increasingly engulfed the nation. “Up to now,” asserted a council spokesperson, “there has always seemed to be time for gradual change, and modest tokens of progress in racial justice were accepted as the best we could do.” But now, “the issue is being sharply focused in every corner of the nation,” especially by the African American community “moving quickly and with great commitment to action that often means suffering, harrassment and sometimes death.” The writer went on: “There is a growing consensus that this summer may be a decisive period in American history for beginning to deal with this haunting sin. The world watches to see how we will act-whether with courage or with fumbling expediency.” Therefore, “in such a time the Church of Jesus Christ is called upon to put aside every lesser engagement, to confess her sins of omission and delay, and to move forward to witness to her essential belief that every child of God is a brother [sister?] to every other.”
The Churches and the Civil Rights Act of 1964
Authors: Findlay James F 
Published: November 2023

Abstract
From the beginning in June 1963, the Commission on Religion and Race assumed as one of its major responsibilities the coordination of all support from organized religion for civil rights legislation. Jewish and Roman Catholic leaders encouraged this approach. At its first meeting the commission heard a report that these two large religious groups “would welcome the stimulus which would be given by firm National Council of Churches action. “1 If these activities of the religious establishment were in part the result of the massive marches of African American citizens of Birmingham against police dogs and the blistering power of water hoses, those same demonstrations also helped to draw President Kennedy more fully into the fray. On June 11, 1963, Kennedy, struggling also with Governor George Wallace over the integration of the University of Alabama, went on national television to endorse the “moral issue” of equality for African Americans. Then a week later, on June 19, 1963, he introduced into Congress his first major piece of civil rights legislation.2 These were the beginnings of what eventually became the Civil Rights Act of 1964.
“Visitors in Hell”: Church Involvement in the Movement in Mississippi
Authors: Findlay James F 
Published: November 2023

Abstract
Like raw recruits entering battle for the first time, the Commission on Religion and Race seemed intent on tasting and testing every facet of the civil rights struggle in the first months of its existence. As we have noted, activist white church leaders wanted to move quickly in part to “catch up,” and thus perhaps to assuage pangs of guilt for not having moved much at all previously. Edler Hawkins, widely respected black activist and Presbyterian minister, drove this point home at the first meeting of the commission when he noted that the church had been “silent too frequently, and even when it has spoken, it has not used its own distinctive language to stress . . . the moral dimension of this issue.” A bit later another person on the commission spoke of being “chagrined by the remembrance of our hesitancy and expediency in the years just past.”1 Or perhaps people wanted to embrace the entire spectrum of possibilities as protection against feelings of inadequacy, of lack of experience and understanding. Better than most, Robert Spike was able to voice those misgivings in the summer and fall of 1963.
“Servanthood” in Mississippi: The Delta Ministry, 1964-1966
Authors: Findlay James F 
Published: November 2023

Abstract
On September 1, 1964, a small group of church people known as the Delta Ministry opened an office on the main street of Greenville, Mississippi. They had chosen Greenville as their headquarters in part because of its widespread’ reputation as the most open town in Mississippi regarding race relations. One of their first acts was to hire as staff secretary a local African American, Thelma Barnes. Passersby glimpsed Mrs. Barnes working at her new job. Soon the ministry received a “suggestion” either to move their new staff person to a back room or fire her. A prompt refusal resulted in an eviction notice. The Delta Ministry relocated its headquarters in the black section of Greenville, where it remained for almost a decade.1 This incident announced in an ugly and rather grim manner the beginnings of an important, yet little-recognized civil rights organization of the sixties, revealed a bit about powerful and surprising mainline church commitments to racial change and equality, and suggested once again how all-pervasive racial prejudice was in Mississippi in the sixties, even in the most “liberal” community in the state.
Reconciliation and “The Justice Place”: The Delta Ministry, 1966-1974
Authors: Findlay James F 
Published: November 2023

Abstract
In the first half of 1966, the Delta Ministry experienced a special challenge resulting from a thorough internal evaluation by officials of the National Council of Churches. In part arising naturally out of the desire of the people in New York to assess the results of the project after a period of time had passed, the review also reflected other, more complex, forces at work. The ministry and its activities were exposing some of the deep ambiguities that existed within mainline Protestantism, especially in the churches in Mississippi. The rank and file who occupied the pews and funded the mainline churches were primarily middle-class whites. The Delta Ministry came to Mississippi officially representing these people, yet was fundamentally motivated by biblical injunctions to serve the poor and the dispossessed. Their program and daily actions were based on powerful biblical precepts that implicitly, if not directly, urged Christians to work to create a society more nearly of equals and certainly to end racial discrimination. But in Mississippi, the local mainline churches were a central element in a social structure that daily lived by and wielded much of its power through racial discrimination and the belief that black people were fundamentally inferior to whites. Moreover, the ministry represented “outside forces,” national ecumenical and denominational agencies with headquarters in the North, who by their very location were objects of great suspicion, fear, and scorn.
The National Council of Churches and Racial Matters “At Home”: Changing Circumstances, 1964-1969
Authors: Findlay James F 
Published: November 2023

Abstract
Since the moment of its founding in June 1963, the National Council’s Commission on Religion and Race had experienced an almost unbroken series of successes in its support of the black freedom movement. Two years later self-confidence and a strong sense of connectedness to national centers of decision making and public power were still manifest in the words and actions of ecumenical church leaders. The triumphalism that often accompanied national religious endeavors in the 1950s even now occasionally revealed itself In March 1965, for example, in the aftermath of the brutal attacks by state and local police on black demonstrators in Selma, Alabama, the commission and national church leaders drew religious folk from across the nation to Washington to support a powerful new voting rights act proposed by the Johnson administration. On March 12 a delegation of these church people met with the president at the White House for over two hours, “discussing frankly the concerns of the country, and urging him Uohnson] to act decisively for the whole nation in the disgraceful business in Alabama.” For two days thereafter Robert Spike and others continued in “frequent consultation” with the White House over the matter, and on Monday evening, March 15, 1965, Spike and Eugene Carson Blake, the chairman of the Commission on Religion and Race, were “guests of the President in his family box” as LyndonJohnson spoke before ajoint session of Congress proposing and urging passage of the Voting Rights Act.
Marriage: From Daughter to Wife
Authors: Minturn Leigh 
Published: November 2023

Abstract
Whyte’s cross-cultural study of the relative status of men and women in preindustrial societies finds several clusters of variables measuring components of status in different cultural realms-for example, economic, kinship, sexual behavior (Whyte, 1978). However, Whyte does not address status variation of women in their parental versus their marital homes. Women in exogamous societies marry out of their natal communities into the communities of their husbands. Among many Hindus, women’s status as wives is lower than their status as daughters. One would expect this difference to appear in most exogamous societies and to be particularly marked in elite groups where the patrilineage is of paramount importance. This dual aspect of women’s status is crucial for understanding the lives of the women in our study.
Changing Times
Authors: Minturn Leigh 
Published: November 2023

Abstract
The preceding statements, taken from our 1975 interviews, exemplify the attitudes of most older women about changes in the last generation. The bahus left the courtyard and visited other houses more frequently than they did in former times. New commercial products, unfamiliar to sasus, were purchased and used by young women, many of whom disregarded the customary confinement to the bughar and walked to village stores. Traditionally young Rajput women could leave the bughar to visit or shop only if they were daughters of village families, and except for ceremonial occasions wives of Khalapur Rajputs were confined to their bughars until their sons married and they became sasus. In 1955 some bahus had not left their bughars in years. One young wife of a conservative husband had been confined to her small bughar for 8 years, even though she had no sasu or bahus to share her isolation. Such isolated women were completely dependent on visits from neighbor women for company.
Education
Authors: Minturn Leigh 
Published: November 2023

Abstract
In traditional societies, where children do not go to school, the primary method of socialization is usually apprenticeship. Whereas school teaches rote learning and the manipulation of abstract concepts, apprenticeship is on-the-job training that teaches skills. Fathers teach their sons farming skills, and mothers teach their daughters household skills by letting them help with simple tasks, gradually introducing them to more difficult chores. Children are always present: They listen to adult conversation and quarrels, participate in celebrations, observe births, deaths, and marriages, and the comings and goings of neighbors and family servants. The women we interviewed did not teach their children about caste differences; instead, children learned about expected behavior by observing the adults. Observation and practice, rather than reading and memory, are the methods of learning in apprenticeship.
Prologue: Looking at Mark Scope of the Inquiry
Authors: Bryan Christopher 
Published: November 2023

Abstract
The Gospel according to Mark is a Greek text composed in the second half of the first century of the Christian era. It was written at a time when authors who wrote for publication generally expected their work to be read aloud in groups, rather than privately or silently by individuals. If these assertions are accepted, at least provisionally, then we are offered two areas of inquiry in our attempt to see Mark in its literary and cultural setting. First, we can reflect on the fact that Mark is a text, and ask what kind of text it would have been seen to be, either by its author or by others who encountered it near to the time of its writing. Should Mark be seen as an example of any particular literary type, and if so, which? Here we shall need to compare Mark with other texts of the period. This inquiry will occupy us in Chapters 2 to 9.
Mark’s Milieu
Authors: Bryan Christopher 
Published: November 2023

Abstract
The recognition of a genre is, then, easy when we are familiar with it, and that is why genres are useful. But genres change, and particular genres belong to particular milieus, so problems arise when the text we are considering is two thousand years old. How can we identify the texts with which contemporaries might have compared or contrasted Mark? Where should we look for evidence of his literary milieu? The answers require critical and historical judgment, and involve the uncertainties and ambiguities of any subjective procedure. Nevertheless, there are some criteria that may fortify us against mere caprice, notably criteria of place, social level, and time.