The author, a professor of psychiatry and religion at Union Theological Seminary in New York, is interested in developing a religious consciousness which is in many ways opposed to that of the existentialists, at least the more anguished existentialists. "Many contemporary Christians appear to be taking the advice of the Apostle Paul to 'work out your salvation with fear and trembling' out of context." And again: "Modern man's nibbling on intellectual fodder and breathing of 'existential' complaints has led him far (...) astray from his true destiny and rendered him a caricature of his true nature." Play is neither deadly serious nor mere fun, but these are the only alternatives of which modern man is aware. Modern man has forgotten the unique character of play and since this belongs to the essence of religion and liturgy, he has forgotten the essence of Christianity. True religion is playful. And the age of leisure has the time to cultivate play if it would set about doing so. In the course of his argument the author surveys the views of Freud, Erikson, Brown, Eliade, Otto, Huizinga, and Callois.--J. D. C. (shrink)

Evolutionary developmental biology (evo-devo) has undergone dramatic transformations since its emergence as a distinct discipline. This paper aims to highlight the scope, power, and future promise of evo-devo to transform and unify diverse aspects of biology. We articulate key questions at the core of eleven biological disciplines—from Evolution, Development, Paleontology, and Neurobiology to Cellular and Molecular Biology, Quantitative Genetics, Human Diseases, Ecology, Agriculture and Science Education, and lastly, Evolutionary Developmental Biology itself—and discuss why evo-devo is uniquely situated to substantially improve (...) our ability to find meaningful answers to these fundamental questions. We posit that the tools, concepts, and ways of thinking developed by evo-devo have profound potential to advance, integrate, and unify biological sciences as well as inform policy decisions and illuminate science education. We look to the next generation of evolutionary developmental biologists to help shape this process as we confront the scientific challenges of the 21st century. (shrink)

The author, a professor of psychiatry and religion at Union Theological Seminary in New York, is interested in developing a religious consciousness which is in many ways opposed to that of the existentialists, at least the more anguished existentialists. "Many contemporary Christians appear to be taking the advice of the Apostle Paul to 'work out your salvation with fear and trembling' out of context." And again: "Modern man's nibbling on intellectual fodder and breathing of 'existential' complaints has led him far (...) astray from his true destiny and rendered him a caricature of his true nature." Play is neither deadly serious nor mere fun, but these are the only alternatives of which modern man is aware. Modern man has forgotten the unique character of play and since this belongs to the essence of religion and liturgy, he has forgotten the essence of Christianity. True religion is playful. And the age of leisure has the time to cultivate play if it would set about doing so. In the course of his argument the author surveys the views of Freud, Erikson, Brown, Eliade, Otto, Huizinga, and Callois.--J. D. C. (shrink)

Political corruption imposes substantial costs on shareholders in the U.S. Yet, we understand little about the basic factors that exacerbate or mitigate the value consequences of political corruption. Using federal corruption convictions data, we find that firm-level economic rents and monitoring mechanisms moderate the negative relation between corruption and firm value. The value consequences of political corruption are exacerbated for firms operating in low-rent product markets and mitigated for firms subject to external monitoring by state governments or monitoring induced by (...) disclosure transparency. Our results should inform managers and policymakers of the tradeoffs imposed on firms operating in politically corrupt districts. (shrink)

Déjà vu is the striking sense that the present situation feels familiar, alongside the realization that it has to be new. According to the Gestalt familiarity hypothesis, déjà vu results when the configuration of elements within a scene maps onto a configuration previously seen, but the previous scene fails to come to mind. We examined this using virtual reality technology. When a new immersive VR scene resembled a previously-viewed scene in its configuration but people failed to recall the previously-viewed scene, (...) familiarity ratings and reports of déjà vu were indeed higher than for completely novel scenes. People also exhibited the contrasting sense of newness and of familiarity that is characteristic of déjà vu. Familiarity ratings and déjà vu reports among scenes recognized as new increased with increasing feature-match of a scene to one stored in memory, suggesting that feature-matching can produce familiarity and déjà vu when recall fails. (shrink)

This chapter describes the potential far‐reaching consequences of contemplative higher education for the fields of science and medicine.

We report the identification of a recurrent, 520-kb 16p12.1 microdeletion associated with childhood developmental delay. The microdeletion was detected in 20 of 11,873 cases compared with 2 of 8,540 controls and replicated in a second series of 22 of 9,254 cases compared with 6 of 6,299 controls. Most deletions were inherited, with carrier parents likely to manifest neuropsychiatric phenotypes compared to non-carrier parents. Probands were more likely to carry an additional large copy-number variant when compared to matched controls. The clinical (...) features of individuals with two mutations were distinct from and/or more severe than those of individuals carrying only the co-occurring mutation. Our data support a two-hit model in which the 16p12.1 microdeletion both predisposes to neuropsychiatric phenotypes as a single event and exacerbates neurodevelopmental phenotypes in association with other large deletions or duplications. Analysis of other microdeletions with variable expressivity indicates that this two-hit model might be more generally applicable to neuropsychiatric disease. © 2010 Nature America, Inc. All rights reserved. (shrink)

Multiple Originals: New Approaches to Hebrew Bible Textual Criticism. By Gary D. Martin. SBL Text-Critical Studies, vol. 7. Atlanta: Society of Biblical Literature, 2010. Pp. xiv + 341. $42.95.

Kostos Axelos, Greek-born Professor of Philosophy at the Sorbonne and author of a trilogy in French, Le Déploiement de l'errance, and of several French translations of Lucás and Heidegger, attempts an important confrontation of the two thinkers whom many regard as the major thinkers in European thought today: Marx and Heidegger. To some this is a confrontation of the left and the right, but Axelos moves in an entirely different range altogether. Heidegger himself remarks that a confrontation with Marx must (...) be made in terms of the problem of history. Both Heidegger and Marx--to some extent as the heirs of Hegel--are philosophers of the future. Axelos' book is written from the Heideggerian standpoint, centering on Heidegger's interpretation of the present age in terms of Technik, which is itself a movement in the mission of Being. The movements of the Geschick, as Heidegger says in Der Satz vom Grund and as Axelos emphasizes, are a world-play. The task of a thinking concerned with the future is to play along with the play. The future in Marxist and Heideggerian terms is a "planetary" age, beyond all nationalism, ruled by a global or planetary technology. Thinking must decide whether and how such technology will be an instrument of liberation or of oppression. Axelos' confrontation raises many central and interesting questions: what is the relationship between Heidegger's Gelassenheit and Marx's praxis? What hope is there for a future governed by a play? etc. The book can be recommended as both original and provocative.--J. D. C. (shrink)

Originally published in 1957 under the title Sunrise to Eternity, this Seabury edition performs the welcome service of presenting again the outstanding English exposition of Boehme's mystico-philosophical thought. The book is extremely sober and scholarly, systematically demythologizing the standard account of Boehme's life and work. Many expositions of Boehme are cluttered with unlikely and distracting accounts of his personal sanctity and numerous revelations. Stoudt, however, gives a tightly argued, well-documented account of Boehme's biography, alternating chapters on Boehme's life with chapters (...) on the works of the same period. This is extremely helpful, for it exhibits Boehme's development quite clearly. Stoudt makes it very plain that Boehme's early thought is couched in the language of alchemy but that it outgrows that strange vocabulary to become by the end of his life a mature spirituality, steeped in the earlier German mystical tradition and with a speculative depth which anticipates the main lines of German idealism. Boehme is not, then, as the standard hagiographers would have him, an unlettered shoemaker, sprung untainted from the breast of God and untaught by any mortal predecessor. Stoudt is not always as clear as we would hope, but, considering Boehme's notorious obscurity he is clearer than most. While Stoudt points out Boehme's origin in the German tradition that precedes him, he underplays the dependence of Boehme on Meister Eckhardt, or at least leaves that whole problem insufficiently analyzed. There is a brief preface by Paul Tillich.--J. D. C. (shrink)

While this is the most recent volume to appear in the continuing work of a critical edition of Husserl's collected works, it contains Husserl's first published book, The Philosophy of Arithmetic. This is the famous study in which Husserl--under the influence of J. S. Mill and Brentano--undertook a psychologistic interpretation of the origin and validity of mathematical principles. Under the impulse of Frege's criticism, Husserl came to repudiate this view. Indeed, even without this external impetus, one suspects that the dynamics (...) of Husserl's own thought would have eventually carried him beyond such a view, for his concern even in this first book is to find a "strict" foundation for mathematics, a concern which seems to be clearly at odds with the naturalism and empiricism of the psychologistic theory. The tension between these two--the empirical and the ideal character of mathematical thinking--is reflected in the subtitle of this work: Logical and Psychological Investigations. "Part One" concerns the psychological origin of number: "Part Two" the logical roots. The editor has also included in this volume a set of "Supplementary Texts ". Among these is included the Habilitationsschrift of 1878, The Concept of Number: Psychological Analyses. The rest of this volume is made up of a set of treatises which were to be part of the planned second volume of The Philosophy of Arithmetic, which never appeared. This volume was to be concerned with such topics as the logic of signs, the a priori character of Arithmetic, the imaginary in Arithmetic, and axiomatic systems.--J. D. C. (shrink)