A revised version of Nathaniel Chipman's Sketches of the Principles of Government (1793), this early treatise on the underlying principles of American government addresses civil laws and obligations, the social state, rights of property, sovereignty and political power. An important early contribution to American constitutional law, it is also interesting for its Federalist perspective on the evolutions of political institutions from Washington to Jackson.Nathaniel Chipman [1752-1843] was a leading Vermont Federalist who was instrumental in that state's admission to (...) the Union. He became Vermont's chief Justice and went on to represent Vermont in the U.S. Senate. He was also one of America's first significant legal writers.One of his books, the Reports and Dissertations (1793) is included in Warren's list of "the four general works on the Common Law... [of] permanent value in American Legal Literature.": Warren, A History of the American Bar 335-336. See Cohen, Bibliography of Early American Law 5752, Sabin, A Dictionary of Books Relating to America 12824, Dictionary of American Biography II:73-74. (shrink)

Abstract25.6 Million people in the United States have Limited English Proficiency (LEP), defined as insufficient ability to read, write, or understand English. We will (1) Delineate the merits of approaching language as a social determinant of health, (2) highlight pertinent public health values and guidelines which are most relevant to the plight of populations with LEP and (3) Use the COVID-19 pandemic as an example of how a breakdown in public health ethics values created harm for populations and patients with (...) LEP. We define a framework to tease out public health responsibilities given some populations’ limited proficiency in a society’s predominant language. The American Public Health Association (APHA) public health ethics core values serve as a framework to interrogate current practices. We use the COVID-19 case to illustrate gaps between health policy and healthcare disparities experienced by populations with LEP. (shrink)

This paper reviews 30 years of progress in U.S. cognitive science research related to education and training, as seen from the perspective of a research manager who was personally involved in many of these developments.

Geary is highly selective in his use of the literature on gender differences. His assumption of consistent female inferiority in mathematics is not necessarily supported by the facts.

There is a standard belief that the modern theory of marginal utility originated in the UK with Jevons, Germany with Gossen, Austria with Menger and France with Walras. In this new book, John Chipman introduces new English translations of important writings from German economists such as Rau, Hildebrand, Roscher and Knies showing that the introduction of this concept originated with them. This ground breaking book comes with a long introduction from John Chipman analysing the theory.

This handbook is currently in development, with individual articles publishing online in advance of print publication. At this time, we cannot add information about unpublished articles in this handbook, however the table of contents will continue to grow as additional articles pass through the review process and are added to the site. Please note that the online publication date for this handbook is the date that the first article in the title was published online.

Different sources of data on the evolution of segmentation lead to very different conclusions. Molecular similarities in the developmental pathways generating a segmented body plan tend to suggest a segmented common ancestor for all bilaterally symmetrical animals. Data from paleontology and comparative morphology suggest that this is unlikely. A possible solution to this conundrum is that throughout evolution there was a parallel co‐option of gene regulatory networks that had conserved ancestral roles in determining body axes and in elongating the anterior‐posterior (...) axis. Inherent properties in some of these networks made them easily recruitable for generating repeated patterns and for determining segmental boundaries. Phyla where this process happened are among the most successful in the animal kingdom, as the modular nature of the segmental body organization allowed them to diverge and radiate into a bewildering array of variations on a common theme. (shrink)

One of the most fundamental features of the body plan of arthropods is its segmental design. There is considerable variation in segment number among arthropod groups (about 20‐fold); yet, paradoxically, the vast majority of arthropod species have a fixed number of segments, thus providing no variation in this character for natural selection to act upon. However, the 1000‐species‐strong centipede order Geophilomorpha provides an exception to the general rule of intraspecific invariance in segment number. Members of this group, and especially our (...) favourite animal Strigamia maritima, may thus help us to understand the evolution of segment number in arthropods. Evolution must act by modifying the formation of segments during embryogenesis. So, how this developmental process operates, in a variable‐segment‐number species, is of considerable interest. Strigamia maritima turns out to be a tractable system both at the ecological level of investigating differences in mean segment number between populations and at the molecular level of studying the expression patterns of developmental genes. Here we report the current state of play in our work on this fascinating animal, including our recent finding of a double‐segment periodicity in the expression of two Strigamia segmentation genes, and its possible implications for our understanding of arthropod segmentation mechanisms in general. BioEssays 27:653–660, 2005. © 2005 Wiley Periodicals, Inc. (shrink)

Sābūr ibn Sahl's al-Aqrābādhīn al-saghīr is the earliest Arabic pharmacopoeia known to have survived. Finding fragments of Sābūr's pharmacopoeia in the Cairo Genizah shows that it was used by the medical practitioners of the Jewish community of Cairo, possibly long after it is supposed to have been superceded by other works. We present here a synoptic edition of two Arabic fragments, T-S Ar. 40.5 and Ar. 41.90. These fragments overlap to a large extent, but are not exactly the same. We (...) suggest that one may be the work of a professional scribe, while the other was copied by a practitioner for his personal use. (shrink)

Theobjectification processes of religionsusuallybe-ginwiththe transfer of personalexperience of thefounderorprophet. Thus, personalreligiousexperiencebecomes an objectiveworld, thanksto a community of believers. However, not allreligiousexperiences of theprophet can be objectified. Thecase in which Abraham attemptedtosacrifice his son is one of them. Inotherwords, this event is an individualandsubjectivereligiousexperiencepeculiarto Abraham. Therefore, actually it cannot be expectedto be socialized. But when it comestoreligiouspersonalities, society can find a waytosociali-zeexceptionalexperiences. In the case of sacrifice, the community uses one of these ways. Theclaim of thisstudy is this: Abraham'sexperience is not (...) only a subjectivecasespecifictohim, but also an incidentthat has nopositivecounter-part in socialmemory in terms of itsappearance. However, he is seenbybelie-vers as a hero of faithand an indisputableexample, especiallythankstothi-sexperience. So, how has his extraordinaryexperience, seeminglypus-hingtheboundaries of reasonableness, turnedinto a greatreference of he-roismforsociety? Here society'sabilitytorecreatecomesintoplay, and it workslikethis: What is depicted in words is actuallythescene of a child'ssacrifice. However, socialmemoryrecodesthisscene, andthis time, eventhoughtherearethesamevisuals, appear on thestagethefatherand son, whohaveturnedtowardsGodwith a purefaith, not a dramaticvictimscene. Afterall, societydoes not turninto a gigantic Abraham tounderstandhim, but can managetomake a wonderfulreplica of his greatnessand put it in front of everyone. The aim of the study is to determine the socialization process of the case of sacrifice with an analytical approach. (shrink)

Court (Shar’iyya) recordings are at the forefront of primary written sources, which contain important documents related to Turkish history, sociology and culture. The court records shed light on city history of the period concerned with rich information and documents. These records are important books in which the documents related to the judicial, administrative, economic, architectural and social structure of a city as well as diplomatic correspondence between the center and the province were recorded. The purpose of this study is to (...) prepare a detailed catalog in addition to the catalog which was made in 1963 and contained only 119 books specifying only the dates covered by the book number. As we have seen in this study, all of the 119 notebooks in the records do not consist of the court registers in the known form. They are the books that include the records of court proceedings, which are different from those of the court, especially after the Tanzimat e.g. Qassam, Enkiha, Zabt al-Da’wa, Permission and so on. The microfilms of the books were presented to the service of researchers in Sivas Ziya Bey Library of Ancient Works. The originals of the books are in the Prime Ministry State Archives.SummaryShar’iyyaregisters are one of the primary written sources about Turkish history, sociology, and culture relevant to our life. Registry records shed light on the history of city in the relevant period by containing rich information and documents. They are important notebooks, which are related to the judicial, administrative, economic, architectural and social structure of a city, and also in the form of diplomatic correspondence between the central and provincial posts.After the Anatolian Selçuk (Saljūq) State, which collapsed under the pressure and domination of the Iranian Mongols in the last half of the XIIIth century, a state was established in the Selçuk-Byzantine border in the north-west of Anatolia in XIVth century, which did not even lasted a hundred years and had a reign in three continents. In the Bursa inscription, which dated to 1337/8, the second Ottoman Sultan (Sulṭān) Orhan was titled as the mujahedeen (warrior), the sultan of the veterans, son of veteran of veteran. The fact that Orhan carring these titles shows that since the earliest times, the Ottoman sultans considered themselves as the leader of the religious war against the infidels. Since the first years of the establishment of the Ottoman State, the Sharīʿa ruled on the establishment of administration and for this reason, they established institution of the Shaykh al-Islām(the chief juristconsult). Firstly, by appointing a subaşı(subashi, an Ottoman gubernatorial title) to the conquered places, then it gradually began to establish judicial courts from the smallest areas.In the XVth century, the number of qāḍī increased in parallel with the increase in their jurisdiction as a result of the expansion of the Ottoman Empire, and the proliferation of the administrative units called sancak, (sanjaq, division of a province) and so the failure of oneqāḍīto satisfy court affairs of an entire sanjaq. New districts arose from some of the former large districts. As a result of this in the XVIth century, the administrative system of the sanjaq's Tımar system and at the same time a geographical integrity of the districts/provinces to see the legal work of a qāḍī to pass by the districts and sub-district as a legal caused to occur two legal definitions that is legal and military administrative. Records of qāḍīs, which is called as sicilemerged because it was their duty to record their works and orders issued to them and the answers and the provisions given to them.The courts of Shar’iyyaserved as primary general courts (maḥākim-i ʿumūmiye) until the declaration of the Tanẓīmāt in the Ottoman Empire and heard the suit at legal, criminal, administrative, military, financial and all kinds of cases. Tanẓīmāt period, or rather Maḥmūd II and the period following him, the judicial organs in terms of reorganization was a circuit that was on the scene.In this way, which was occurred in the judicial system, records which were kept in the Meşihat (Mashīkhat) began to diversify depending on this change. Since in the registry books, which we call classical, all correspondence between the central and provincial offices were recorded. Records such as pleas, letters of patent, verdicts, order of the high, bonds etc. could be found in these documents.These records, which are one of the most important sources of an Ottoman city history, were kept in the museums and libraries of the cities until recently. A few years ago, these records, with a correct decision, were collected in the Prime Ministry Ottoman Archives and it was preserved and presented to the use of researchers by transferring them into digital. The Sivas Court building as it is known in history is now in the Pāshābeg quarter and known as the Court Bazaar in these days. There is no clear information about when the court was built in Sivas. In time, changes have occurred in cities and we are losing the historical side of them. In addition, the fact that people acted in an unconscious manner that would harm the historical texture was the biggest factor in disappearance of material remains. With the remaining physical materials available, we can only access crumb information and we can only make predictions. In this evaluation, the biggest materials are the documents and notebooks, which are the memory of city dates. However, it is understood from the records that there is a foundation belonging to this court and some of the court's repair and maintenance works were carried out by this foundation. As it is understood from a document dated 14 August 1798, one of the repairs was sponsored by Ḥüseyin Efendī. In an inscription dated 1906, which was found during the renovation of the basement of an apartment building owned by the General Directorate of Foundations in May 2018, the location of the building was previously known as the Sivas Muftī 's Office.In this study, a total of 240 registry books belonging to Sivas were prepared as in a catalog system. In this study, we have seen that a great deal of records have been lost, burnt or destroyed in a certain way through history. The burn marks in the records of 79 is a striking example in this regard. The book number 139, which is not shown in Osman Ersoy's work, is a record book in classical form. An important case in this study is that the register number 206, which is registered to Sivas, belongs to the province of Burdur and it is also a registry book in classical form. This book covers the dates of 18 M. 1248/23 N.1250 - 1832-1835. (shrink)

Yûsuf b. Hussein al-Kirmāstī (d. 900/1494), a figure who lived in the 15th century, studied under scholars of his time such as Khujazāda Muṣliḥuddīn Efendi (d. 893/1488). Kirmāstī was from the district of Kirmāstī (Mustafakemalpaşa) in Bursa. Yûsuf b. Hussein al-Kirmāstī was a qadi (judge) during the reign of Sultan Bâyezid II (1481-1512). Kirmāstī, originally from Kirmāstī (Mustafakemalpaşa), Bursa, established a medrese (theological school) in Istanbul named Kirmâstî. After serving as a lecturer in various madrasahs, he transitioned to the judicial (...) field, carrying out qadi duties in Bursa and Istanbul. His just decisions and courageous stance during his tenure as a qadi earned him the appreciation of Sultan Bâyezid II. Kirmāstī, who had a mosque, a madrasah, and a school in Istanbul, is known to have had an additional school in his hometown of Kirmāstī. He passed away in 900/1494 and was buried next to the school he built in Fatih Mosque. This study aims to reintroduce Kirmāstī to the contemporary academic world from a fresh perspective, considering his proficiency in religious and linguistic sciences of the time, including rhetoric, badiʿ, bayān, uṣūl, fiqh, debate and ʿaqāid. The focus is on this study the stylistic elements of literary technique styles (al-muḥassināt al-maʿnewiyyah) within his specific work titled “al-Mukhtār fi-l-maʿānī wa-l-bayān”. Through this exploration, the significant Ottoman scholar and his works are presented, followed by an analysis of the literary technique styles in “al-Mukhtār fi-l-maʿānī wa-l-bayān” bringing attention to interested parties. (shrink)

In this study, the preface and introduction of Ibn Juzay’s book at-Tasheel li ‘ulȗmi’t-tanzeel, have been examined in terms of his approach to style and methodology problems in commentary.Ibn Juzay, whose first works included useful topics and ashes; wrote two loyalties, a lexicon, later in which the meanings of the words frequently mentioned in the Qur'an were compiled; thus, he gave information about his style and methodology; In introduction of his book, he explained the underlying reasons to write his book (...) at-Tasheel. That his intention to do so, first of all is to reveal the importance of style and methodology in commentary and then to guide the reader on how to be read this concise work. In this context, he suggested some of the works of the classical commentary corpus, sometimes by giving a name, but in a more uncharacterized and criticism of how to overcome these suggestions about the problematic, so that he wanted to give a healthy perspective for those interested in academic commentary and plain readers. The importance of the article is also due here. In the article, a descriptive language is used in a style that is turned from the scientific personality to the conclusions of commentary; then a general evaluation has been made with an analysis-critic-axis approach. As a result, it has been determined that some commentators, especially the general principles regulating the science of commentary relations with other sciences, have some style and procedural errors. (shrink)

Having emerged out of the notions of doing good and gaining good deeds, the institution of waqf, which is as old as the history of humanity, gained a legal basis with Islam and became a perpetual institution. The institution of waqf which is concerned with undertaking socio-cultural and religious services, or similar acts, were common not only among Muslims but also among people belonging to other religions. For example, it is known that Indian kings donated villages to Brahmans who were (...) clergymen. While the Brahmans did not own the property of these villages, they received the income of the lands cultivated by the peasants, and thus had revenues. The waqf institutions established by both Muslim and non-Muslim subjects in Dar al-Islam operated under the Shari’ah law. It is known that many institutions of waqf were established in the context of the same Shari’ah provisions in Cyprus, where the Ottoman Empire ruled for three hundred and seven years. Although there have been many studies on the institutions of waqf in Ottoman Cyprus, only one of them deals with non-Muslim foundations. That study goes into only seven private foundations, while not mentioning pre and post-conquest institutions of waqf belonging to churches. This present study aims to contribute to this gap in the literature. It is based on the analysis of the Cyprus Shar'iyyah records in the Turkish Republic of Northern Cyprus as the main source of the study, in addition to the documents from the Ottoman archive and the Archives of the Directorate General of Foundations. First, by explaining the concepts of non-Muslim and dhimmī, it will address the individuals in this category in Cyprus and their legal rights, and will focus on the rights of non-Muslims to establish foundations according to the Islamic law. It will examine in detail eleven private foundations, one of which was abolished, in addition to twenty-one church and monastery foundations belonging to different congregations. (shrink)