Progressive supranuclear palsy is a movement disorder with prominent tau neuropathology. Brain diseases with abnormal tau deposits are called tauopathies, the most common of which is Alzheimer's disease. Environmental causes of tauopathies include repetitive head trauma associated with some sports. To identify common genetic variation contributing to risk for tauopathies, we carried out a genome-wide association study of 1,114 individuals with PSP and 3,247 controls followed by a second stage in which we genotyped 1,051 cases and 3,560 controls for the (...) stage 1 SNPs that yielded P ≤ 10-3. We found significant previously unidentified signals associated with PSP risk at STX6, EIF2AK3 and MOBP. We confirmed two independent variants in MAPT affecting risk for PSP, one of which influences MAPT brain expression. The genes implicated encode proteins for vesicle-membrane fusion at the Golgi-endosomal interface, for the endoplasmic reticulum unfolded protein response and for a myelin structural component. © 2011 Nature America, Inc. All rights reserved. (shrink)

This book provides practical and research-based chapters that offer greater clarity about the particular kinds of teacher reflection that matter and avoids talking about teacher reflection generically, which implies that all kinds of reflection are of equal value.

We identify a normative paradox of responsible management education. Business educators aim to promote social values and develop ethical habits and socially responsible mindsets through education, but they attempt to do so with theories that have normative underpinnings and create actual normative effects that counteract their intentions. We identify a limited conceptualization of freedom in economic theorizing as a cause of the paradox. Economic theory emphasizes individual freedom and understands this as the freedom to choose from available options. However, conceptualizing (...) individuals as profit-maximizing actors neglects their freedom to reflect on the purposes and goals of their actions. We build on the work of pragmatist philosopher John Dewey, who distinguishes between habitualized and creative problem-solving behaviors, conceptualizes knowledge construction as a process of interdependent scientific social inquiry, and understands actors as having the freedom to determine what kind of people they wish to be. We apply pragmatist theory to business education and suggest equipping students with a plurality of theories, supplementing neoclassical economics with other economic perspectives and views from other disciplines on economic behavior. Moreover, we suggest putting students into learning situations that require practical problem solution through interdependent social inquiry, encouraging ethical reflection. In doing so, we contribute by linking the problematic conceptions of freedom identified in economic theorizing to the debate on responsible management education. We conceptualize a pragmatist approach to management education that explicitly re-integrates the freedom to discursively reflect on the individual and societal purpose of business activity and thereby makes existing tools and pedagogies useful for bringing potential freedom back into business. (shrink)

St. John of the Cross’ work, The Dark Night of the Soul, and Joseph Symonds’ work, The Case and Cure of a Deserted Soul, offer two compelling treatments on the subject of spiritual dryness. Moreover, these works represent two spiritual traditions which offer distinct but viable perspectives on the Christian life. This paper seeks to answer the following question: What is the degree of similarity between St. John of the Cross’ understanding of the dark night of the soul (...) and Joseph Symonds’ understanding of spiritual desertion? A secondary question is also addressed: What is the value of these resources for pastoral care today? Although notable differences exist between the two, their degree of similarity is significant considering the disconnection between the spiritual traditions that each represent. Moreover, these works are invaluable resources for contemporary pastoral care. (shrink)

Climate change presents a fundamental challenge to the current global energy regime. Under the Framework Convention on Climate Change, the international community is developing the architecture of a policy response. Three serious flaws are examined: (a) the potential sacrifice of small island states, (b) the use of market-based policy measures to commodify the atmospheric commons, and (c) the substitution of carbon sequestration for meaningful reductions in energy use. The authors’ analysis of the politics of climate change, based on these issues, (...) suggests a new understanding of ecology is emerging—what they term postmodern ecology—in which a global environmental crisis is risked to secure the future of the world energy regime. An alternative, based on principles of sustainability and equity, is proposed that would require abandoning the global energy status quo. (shrink)

Some of the authors of the essays on Chinese philosophers prefer the pin yin system of romanization for Chinese names and words, while others prefer the Wade‐Giles system. Given that both systems are in wide use today, important names and words are given in both their pin yin and Wade‐Giles formulations. The author's preference is printed first, followed by the alternative romanization within brackets.

The eight essays and three responses collected in Rethinking Borders were commissioned from an exciting range of leading younger writers, artists and intellectuals whose work has raised significant questions about the border cultures in ...

The present article presents Wang Fuzhi 王夫之 (1619-1692 C.E.)’s reading of the eighteenth chapter of the Zhuang-Zi 莊子 (ZZ) by looking at his entry from Zhuang-Zi-Tong 莊子通 and other key glosses from Zhuang-Zi-Jie 莊子解. The philosophical upshot, I aim to show, is that Wang takes ZZ as presenting the consummation of “the greatest joyousness” (zhi-le 至樂) as requiring getting rid of joyousness as one’s desideratum. Using Derek Parfit’s work as a point of reference, I aim to show that (...) this is not paradoxical or even inconsistent or even (directly or indirectly) self-defeating but is instead an interesting instance of a self-effacing theory. (shrink)

Each chapter heading bears a phrase from a contemporary author, held to incorporate the character of that section of the study under consideration. Chapter 1 carries the title given to early English translations of the Lettres provinciales; chapter 2 recalls the description of Pascall by Boyle and other English scientists; and chapter 3 draws from Kennett's preface to his version of the Pensees. The heading of chapter 4 is from Pope's Essay on Man. The exclamation which introduces chapter 5 concludes (...) an essay in the Gentleman's Magazine for 1789, probably by Boswell; the words for chapter 6 come from a pastoral letter of John Wesley; and chapter 7 represents the verdict of Coleridge. The title of the book itself is derived from the heading to the twenty-first chapter of Kennett's Pensees, which seems to have forecast the essence of the eighteenth-century's perplexity upon the issues raised by Pascal: 'The strange Contrarieties discoverable in Human Nature, with regard to Truth, and Happiness, and many other things.'. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, and: The Buddha's Gospel: A Buddhist Interpretation of Jesus' WordsJohn D'Arcy MayThe Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks. Edited by Ray Riegert and Thomas Moore. London: Souvenir Press, 2004. 140 + xi pp.The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words. By Lindsay Falvey. Adelaide: Institute for International Development, (...) 2002. 108 pp.Since Roy C. Amore's Two Masters, One Message (1987) revived the hypothesis of Buddhist influence on Christian origins and Hans-Joachim Klimkeit's research established links between Nestorian Christianity, Gnostic Manichaeism, and Mahayana Buddhism in Central Asia, there is scope for further reflection on commonalities between the two traditions over and above the purely doctrinal and philosophical. The two books under review, though intended for a general readership, are indications that interest in these matters is very much alive.Riegert and Moore preface their selection of texts with the story of Bishop Aleben (A-lo-pen), who travelled the Silk Road from Persia and was received with honour at the imperial capital of Xian (Chang-an) at the beginning of the Tang dynasty (635 CE). The emperor Taizong was sympathetic to what he called the "Luminous Religion," a Nestorian version of Christianity, possibly in Syriac, as presented by Aleben. It seems that these teachings were translated into Chinese in the form of sutras. One of them, preserved in stone as the Monument Sutra, features the cross rising from the lotus, the symbol chosen by Karl Reichelt for Tao-fung Shan, his Christian center in Buddhist style at Sha-tin outside Hong Kong, many centuries later. Thousands of Buddhist texts were preserved in the library cave at Dunhuang monastery, about one thousand miles west of Xian, where they were rediscovered by the Taoist priest Wang Yuanlu, who arrived there in the 1890s and became the self-appointed guardian of the scrolls.Included in this treasure trove were the Jesus Sutras, which are now scattered in museums and private collections, largely inaccessible to the public. But if the selection published here in a very elegant translation is anything to go by, they are [End Page 190] extremely significant religious documents with a spiritual value all their own. For the uninitiated, there is no way of checking the authenticity of these translations. The commentaries that accompany them could be slightly tendentious in that they nudge us in the direction of the editors' particular holistic worldview. But the texts themselves have a beauty and integrity that speaks for itself. They represent a Higher Dharma of perfect purity (p. 86), which, like a mirror, reflects the world with no trace of self: no desire, no action, no virtue, no truth (pp. 80–83, 126–129). The Jesus story is retold, and Jesus is portrayed as the teacher of this Higher Path. The sutras speak of One Spirit who is self-created, One God who is creator of the world, and One Lord, the Messiah who will return. There are prayers, too: "O Loving Father, Enlightened Son, Holy Spirit King"; "Lamb of Love and Bliss"; "O Holy Sage, Universal Lord, Messiah" (pp. 110–113). The texts obviously bear witness to a Buddhist-Christian dialogue much earlier and at a far deeper level than many would have thought possible. Whether they represent the religion of the future, as the editors suggest, remains to be seen.Lindsay Falvey's project of interpreting the canonical texts of Buddhism and Christianity in reference to one another has a similar orientation. In the course of agricultural development work in Thailand he came to realize "that the striking similarity between the two teachers may well be a seamless cloak of congruence beneath the mantle of culture and lore" (p. 13); the texts, in other words, may be quite literally translatable into one another's terms. Though aware that Q, the collection of Jesus' sayings that is supposed to have been available to the synoptic evangelists, is a hypothetical reconstruction, he still feels able to use a version of it as a basis for his experiment. He prefaces this with what he calls "A... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, and: The Buddha's Gospel: A Buddhist Interpretation of Jesus' WordsJohn D'Arcy MayThe Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks. Edited by Ray Riegert and Thomas Moore. London: Souvenir Press, 2004. 140 + xi pp.The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words. By Lindsay Falvey. Adelaide: Institute for International Development, (...) 2002. 108 pp.Since Roy C. Amore's Two Masters, One Message (1987) revived the hypothesis of Buddhist influence on Christian origins and Hans-Joachim Klimkeit's research established links between Nestorian Christianity, Gnostic Manichaeism, and Mahayana Buddhism in Central Asia, there is scope for further reflection on commonalities between the two traditions over and above the purely doctrinal and philosophical. The two books under review, though intended for a general readership, are indications that interest in these matters is very much alive.Riegert and Moore preface their selection of texts with the story of Bishop Aleben (A-lo-pen), who travelled the Silk Road from Persia and was received with honour at the imperial capital of Xian (Chang-an) at the beginning of the Tang dynasty (635 CE). The emperor Taizong was sympathetic to what he called the "Luminous Religion," a Nestorian version of Christianity, possibly in Syriac, as presented by Aleben. It seems that these teachings were translated into Chinese in the form of sutras. One of them, preserved in stone as the Monument Sutra, features the cross rising from the lotus, the symbol chosen by Karl Reichelt for Tao-fung Shan, his Christian center in Buddhist style at Sha-tin outside Hong Kong, many centuries later. Thousands of Buddhist texts were preserved in the library cave at Dunhuang monastery, about one thousand miles west of Xian, where they were rediscovered by the Taoist priest Wang Yuanlu, who arrived there in the 1890s and became the self-appointed guardian of the scrolls.Included in this treasure trove were the Jesus Sutras, which are now scattered in museums and private collections, largely inaccessible to the public. But if the selection published here in a very elegant translation is anything to go by, they are [End Page 190] extremely significant religious documents with a spiritual value all their own. For the uninitiated, there is no way of checking the authenticity of these translations. The commentaries that accompany them could be slightly tendentious in that they nudge us in the direction of the editors' particular holistic worldview. But the texts themselves have a beauty and integrity that speaks for itself. They represent a Higher Dharma of perfect purity (p. 86), which, like a mirror, reflects the world with no trace of self: no desire, no action, no virtue, no truth (pp. 80–83, 126–129). The Jesus story is retold, and Jesus is portrayed as the teacher of this Higher Path. The sutras speak of One Spirit who is self-created, One God who is creator of the world, and One Lord, the Messiah who will return. There are prayers, too: "O Loving Father, Enlightened Son, Holy Spirit King"; "Lamb of Love and Bliss"; "O Holy Sage, Universal Lord, Messiah" (pp. 110–113). The texts obviously bear witness to a Buddhist-Christian dialogue much earlier and at a far deeper level than many would have thought possible. Whether they represent the religion of the future, as the editors suggest, remains to be seen.Lindsay Falvey's project of interpreting the canonical texts of Buddhism and Christianity in reference to one another has a similar orientation. In the course of agricultural development work in Thailand he came to realize "that the striking similarity between the two teachers may well be a seamless cloak of congruence beneath the mantle of culture and lore" (p. 13); the texts, in other words, may be quite literally translatable into one another's terms. Though aware that Q, the collection of Jesus' sayings that is supposed to have been available to the synoptic evangelists, is a hypothetical reconstruction, he still feels able to use a version of it as a basis for his experiment. He prefaces this with what he calls "A... (shrink)

This book presents the first detailed history of the modern passport and why it became so important for controlling movement in the modern world. It explores the history of passport laws, the parliamentary debates about those laws, and the social responses to their implementation. The author argues that modern nation-states and the international state system have 'monopolized the 'legitimate means of movement',' rendering persons dependent on states' authority to move about - especially, though not exclusively, across international boundaries. This new (...) edition reviews other scholarship, much of which was stimulated by the first edition, addressing the place of identification documents in contemporary life. It also updates the story of passport regulations from the publication of the first edition, which appeared just before the terrorist attacks of 9/11, to the present day. (shrink)

This is a paperback edition of a major contribution to the field, first published in hard covers in 1977. The book outlines a general theory of rational behaviour consisting of individual decision theory, ethics, and game theory as its main branches. Decision theory deals with a rational pursuit of individual utility; ethics with a rational pursuit of the common interests of society; and game theory with an interaction of two or more rational individuals, each pursuing his own interests in a (...) rational manner. (shrink)

For Swedish visionary Emanuel Swedenborg, God's love and wisdom is the basis for everything that happens in the world, from creation itself to the details of our everyday existence. In this volume, he describes the nature of God and heaven and how they relate to our human existence. This edition is a reprint of an 1885 translation by John C. Ager.

This paper reflects mainly on three ideas of “political Ruism” in modern China. We first review Mou Zongsan’s idea of “selfnegation of innate moral consciousness良知坎陷,” which embraces universal values and tries to bridge them with Chinese culture. We then re-examine Jiang Qing’s “political Confucianism,” which, while criticizing universal values, attempts to establish a political system based on the Kingly Way. Finally, we discuss the “Kang Youwei-ism康有为主义”, which calls on us to return to Kang Youwei’s idea of state construction and national (...) construction. The three ideas offer some new perspectives into Confucianism, but all turn out unrealistic and unpragmatic. We believe that Confucianism in modern China can still work in both the private sphere and the public sphere, and examine politics from a human, cultural or moral perspective. (shrink)

In this article I address the ethical implications of the legal issues the U. S. Supreme Court resolved in New York Times v. Sullivan and its progeny. In a ruling with far-reaching moral implications, the Court addressed truthtelling-journalism's primary ethical directive-and undermined it by favoring other moral principles and social goals. Much of this article focuses on the ethical arguments addressed to the Court in legal briefs that sought rulings that would support fundamental principals of ethical journalism. The creation of (...) actual malice as a legal concept in the Sullivan case owes more to the Court's pursuit of other moral and social values than strict legal reasoning, according to the descriptive theory of pragmatic instrumentalism, which informs this analysis. (shrink)