This paper has been published in 2015 in Environment and Planning D, 33 : p. 1080–1097. It is freely available from Copenhagen Business School. We thank the authors for the permission to reproduce it here.: This paper explores the relationship between bodily rhythms and market rhythms in two distinctly different financial market configurations, namely the open-outcry pit and present-day high-frequency trading. Drawing on Henri - Management et Business – Nouvel article.

Social media commentary, satellite imagery and GPS data are a part of ‘alternative data’, that is, data that originate outside of the standard repertoire of market data but are considered useful for predicting stock prices, detecting different risk exposures and discovering new price movement indicators. With the availability of sophisticated machine-learning analytics tools, alternative data are gaining traction within the investment management and algorithmic trading industries. Drawing on interviews with people working in investment management and algorithmic trading firms utilizing alternative (...) data, as well as firms providing and sourcing such data, we emphasize social media-based sentiment analytics as one manifestation of how alternative data are deployed for stock price prediction purposes. This demonstrates both how sentiment analytics are developed and subsequently utilized by investment management firms. We argue that ‘alternative data’ are an open-ended placeholder for every data source potentially relevant for investment management purposes and harnessing these disparate data sources requires certain standardization efforts by different market participants. Besides showing how market participants understand and use alternative data, we demonstrate that alternative data often undergo processes of prospecting and assetization. We further contend that the widespread embracement of alternative data in investment management and trading encourages a financialization process at the data level which raises new governance issues. (shrink)

Pluralistic ignorance is a socio-psychological phenomenon that involves a systematic discrepancy between people’s private beliefs and public behavior in certain social contexts. Recently, pluralistic ignorance has gained increased attention in formal and social epistemology. But to get clear on what precisely a formal and social epistemological account of pluralistic ignorance should look like, we need answers to at least the following two questions: What exactly is the phenomenon of pluralistic ignorance? And can the phenomenon arise among perfectly rational agents? In (...) this paper, we propose answers to both these questions. First, we characterize different versions of pluralistic ignorance and define the version that we claim most adequately captures the examples cited as paradigmatic cases of pluralistic ignorance in the literature. In doing so, we will stress certain key epistemic and social interactive aspects of the phenomenon. Second, given our characterization of pluralistic ignorance, we argue that the phenomenon can indeed arise in groups of perfectly rational agents. This, in turn, ensures that the tools of formal epistemology can be fully utilized to reason about pluralistic ignorance. (shrink)

Prevalent narratives of agricultural innovation predict that we are once again on the cusp of a global agricultural revolution. According to these narratives, this so-called fourth agricultural revolution, or agriculture 4.0, is set to transform current agricultural practices around the world at a quick pace, making use of new sophisticated precision technologies. Often used as a rhetorical device, this narrative has a material effect on the trajectories of an inherently political and normative agricultural transition; with funding, other policy instruments, and (...) research attention focusing on the design and development of new precision technologies. A growing critical social science literature interrogates the promises of revolution. Engagement with new technology is likely to be uneven, with benefits potentially favouring the already powerful and the costs falling hardest on the least powerful. If grand narratives of change remain unchallenged, we risk pursuing innovation trajectories that are exclusionary, failing to achieve responsible innovation. This study utilises a range of methodologies to explore everyday encounters between farmers and technology, with the aim of inspiring further work to compile the microhistories that can help to challenge robust grand narratives of change. We explore how farmers are engaging with technology in practice and show how these interactions problematise a simple, linear notion of innovation adoption and use. In doing so, we reflect upon the contribution that the study of everyday encounters can make in setting more inclusionary, responsible pathways towards sustainable agriculture. (shrink)

The critical and polemic receptions of the work of Loïc Wacquant has been extensive, but to a large extent focused on specific works and colored by professional specialty, that is, in a word: fragmented. In counteracting that fragmented response, the article sheds light on the undercurrents in Wacquant’s works by stressing four prominent and consistent features: his heritage from (and updating of) Bourdieu; his emphasis on and constant practice of theory (implicit as well as explicit); the distinct ethos with which (...) he addresses political sociology (in the dual form of a sociology analyzing the effects of the political productions of populations categories and a so-called ‘civic sociology’); and finally, the persistent and ubiquitous critique of everything in existence – a thematic indicator permeating each and every one of his works. Thus the article proposes a unifying reading of Wacquant as an interpretation advocating revitalization of a critical social science. (shrink)

Im Jahr 1918 erschien als 28. Band der Reihe „Die Griechischen Christlichen Schriftsteller der ersten drei Jahrhunderte“ (GCS), nach dem frühen Tod von Gerhard Loeschcke von Margret Heinemann unter schwierigen Bedingungen eilig fertiggestellt (L./H.), die „Gelasius Kirchengeschichte“. Nach über 80 Jahren konnte nun G. C. Hansen (Ha.) endlich eine Neubearbeitung für die GCS vorlegen, deren Anfänge (noch durch M. Heinemann selbst) bis auf das Jahr 1945 zurückgehen (S. V f.).

English summary: This book analyses the relationship between faith and love in terms of Aquinas' theology.

In lieu of an abstract, here is a brief excerpt of the content:Remembering Professor CorlessRose DrewDo We Go from Here? The Many Religions and the Next Step. Over the years, his works examined Buddhist teachings and practices, Christian teachings and practices, Buddhist-Christian dialogue, and interreligious dialogue; more recently his focus had turned to queer dharma topics and same-sex issues.A memorial service, "We Are Life, Its Shining Gift," was held for Roger on March 10, 2007, in San Francisco. Friends (...) and colleagues spoke of Roger's life and accomplishments and his impact on their lives. There were Buddhist chanting and Christian hymns, with the service opening and closing with two musical pieces selected by Roger for that purpose: "The Swan of Tuonela" by Jean Sibelius and "The Lark Ascending" by Sir Ralph Vaughn William.Monetary memorial gifts are being received by the Society for Buddhist Christian Studies to be used in some fashion toward the 8th International Buddhist-Christian Dialogue to be held in 2009. Gifts should be sent to SBCS Corless Memorial Fund, CSSR Executive Office, Rice University MS 156, PO Box 1892, Houston, TX 77251-1892. To donate by credit card, call 713-348 5721.I was about six months into my current PhD research on Buddhist-Christian dual religious identity when I read a profile of Roger Corless in which he spoke about his own Buddhist-Christian identity (or "identities," because Roger saw his Buddhist "self " and his Christian "self " as two distinct identities). Roger immediately earned a place on my "most wanted" list, and when the time came to approach potential interviewees, I was delighted to find that Roger was eager, despite his failing health, to share with me the results of his "experiment" in dual belonging. So, last spring, I stayed with him for a few days and we talked at length about his religious thought and practice.That Roger was a remarkable man is clearly evident in his work: his wit and playful sense of humor, his sharp and inquisitive mind and vast knowledge of his subject, his intellectual integrity and concern for authenticity, and his insightful and innovative perspectives. Roger also possessed a healthy awareness of the potential for theology and "dharmology" to fail to do justice to the Christian's and the Buddhist's experience (which was what he considered to be crucial)—an awareness that was complemented by his remarkable ability to combine an intuitive, emotional response to truth and a sensitivity to the power of myth, symbolism, and poetry, with a thoroughgoing academic rigor. Sometimes he might start an essay with a song and, then, as he put it, "try to convert it into a philosophy," asking any readers who felt he had failed in the conversion to return again to the song, because, as far as he was concerned, the song would be true even if he himself had not correctly understood it. When I met Roger in person, I was delighted to find my sense of his intuitive spirituality, rich imagination, and shrewd intelligence confirmed, and was immediately struck also by his disarming honesty and humbling humility.It is a great privilege to have had the opportunity to meet Roger and talk [End Page 153] with him about his fascinating ideas. I was not always sure I fully understood them, and we certainly did not agree on everything: argue though we did about his notion that there could be more than one "Absolute," we never did come to share a perspective. But his ideas nevertheless continue to be a challenge to me and a reminder of the need for all of us engaged in dialogue to be respectful of the integrity of the religious traditions, and a warning to anyone who, like Roger, sees himself or herself as a person who, rather than simply being engaged in dialogue, is a dialogue, to be wary of quick-fix solutions to the questions and difficulties he or she inevitably faces. As far as Roger was concerned, it was better to live as an authentic Buddhist and as an authentic Christian and to accept what he took to be their conceptual irreconcilability than to accept any tidy reconciliation that might reduce both to the status of merely partial truths... (shrink)

This essay uses the philosophy and theology of John Paul II to argue that re-enchanting the world requires various modes depending on whether disenchantment is due to religious beliefs being deemed false or irrelevant. The former is countered through philosophical arguments for God's existence and the plausibility of religious belief, the latter through accepting the human condition and the connection between self-fulfillment and adherence to the laws of life, reason, other-centered love, and God-centered spirituality. These laws, especially as embodied in (...) Christianity, facilitate the familial love of God that is so necessary for re-enchanting the world. (shrink)

This paper argues that liberationist ethics can contribute method and content to religious discourse on peace and war. The christological grounding for this ethic forces us to take more seriously the will toward peace as capable of being progressively realized in the face of structural sin. Moreover, it seeks to address a Christian audience first that may then join others in prophetic denunciation of cultural attitudes that embody social sin by masking structural violence. Directives for state action may be (...) modified through cultural actors; the state is not usually the immediate addressee. Liberationists move through the social to the political dimension, thus avoiding a tendency to absorb political functions. (shrink)

In the final years of his life, Emanuel Swedenborg wrote _True Christianity_, an opus that served both to contextualize his theology within contemporary Christianity and to serve as a road map for the new spiritual age that would follow. This second volume covers topics such as freedom of choice, repentance, the transformation of a person’s inner being during spiritual awakening, the rites of baptism and the Holy Supper, and the second coming of the Lord. This new translation is part of (...) the New Century Edition of the Works of Emanuel Swedenborg, an ongoing project to render Swedenborg’s theological works in clear, contemporary language that reflects the simple and engaging style of the original Latin. The portable edition contains the text of the New Century Edition translation, but not the annotations or other supplementary materials found in the deluxe edition. (shrink)

Failing -- Ontology and desire in Dionysius the Areopagite -- Apophatic theology and its vicissitudes -- The death drive: from Freud to Žižek -- The gift and violence -- Divine violence as trauma -- Mystical theology and the four discourses -- Theology as failure.

Open-mindedness is often celebrated in our modern world--yet the habit of open-mindedness remains under-defined, and may leave Christians with many questions. Is open-mindedness a virtue? What is the value of intellectual diversity, and how should Christians regard it? Is it a threat or an asset to the church and its tradition? Drawing on sources ancient and modern--from Aristotle to Augustine, Aquinas, and Wittgenstein--this book explores these questions from the perspectives of philosophy and the Christian faith.

Dr. David K. Naugle is widely regarded as a leading thinker in the area of Christian worldview formation. As Distinguished University Professor Emeritus at Dallas Baptist University, he has drawn accolades and admiration. -/- This collection in his honor demonstrates that intellectual pursuits are inherently spiritual, that no area of life is separate from the lordship of Christ, and that true Christian faith is in fact the deep fulfillment of the human experience. On topics ranging from linguistics to (...) gardening and everything in between, these essays represent the depth and breadth of the idea that all goodness is God's goodness, all truth is God's truth, and all beauty is God's beauty. (shrink)

Swedish scientist and theologian Emanuel Swedenborg wrote volumes upon volumes based on the understanding he gained through visits to the spiritual world and from conversations with its inhabitants. For new readers of Swedenborg, knowing where to start and what to read can present an insurmountable task. This volume is a good starting point and provides samples of some of his most powerful writings, now available in new, contemporary translations. What happens to our souls after we die? What is the afterlife (...) like? What is the nature of God? Of evil? What can we do during our lives to help guide us to heaven? What kinds of answers can we find in the Bible? Selections from some of Swedenborg’s most popular works—_Heaven and Hell_, _Divine Love and Wisdom_, _Divine Providence_, _Secrets of Heaven_, and _True Christianity_—answer these questions and more. Ideal for those new to Swedenborg’s theology, _A Swedenborg Sampler_ offers tastes from a rich smorgasbord of spiritual insight. (shrink)