Pseudo-elliptic function bandstop filter with shunt foster sections

Filters with transmission zeros in the stopband have been shown to have superior rates of cutoff. Conventional Cauer filters give excellent performance but are relatively large and not always practically realizable. In this article, the design of a pseudo-elliptic bandstop filter which employs only shunt Foster sections and unit elements is presented. The filter is of the same size as a Chebyshev filter of the same order, but has a performance comparable to a Cauer filter.http://onlinelibrary.wiley.com/journal/10.1002/(ISSN)1098-2760hb201

Towards the aesthetics of self-termination (suicide). The spiritual interlude between death (shadow) and life (light)

CITATION: Louw, D. J. 2020. Towards the aesthetics of self-termination (suicide). The spiritual interlude between death (shadow) and life (light). Stellenbosch Theological Journal, 6(2):313-342, doi:10.17570/stj.2020.v6n2.a14.The original publication is available at: http://www.scielo.org.zaTo end one's life (suicide) creates a lot of questions concerning the identity and eventual emotional and spiritual condition of the person. Within a more religious context, the intriguing question surfaces: When a committed believer commits suicide, will such a person still go to heaven? The ethical dilemma evolves around questions regarding right (good/liberation) and wrong (evil/damnation), heaven or hell. Instead of a moral approach, the article opts for an aesthetic approach within the framework of a tragic hermeneutics of self-termination. Instead of applying the notions of “suicide” or “self-killing,” the concept of self-termination is proposed. A theology of dereliction is designed to explain the basic assumption: In a Christian spiritual assessment of “suicide,” the question is not about the how of death and dying but on the being quality of the sufferer. In his forsakenness, the suffocating Christ reframed the ugliness of death into the beauty of dying and termination: Resurrection hope! Several portraits are described from the viewpoint of literature, philosophical and poetic reflections regarding the complexity of the phenomenon of self-termination and its connection to the existential disposition of dreadful anguish; i.e., the ontic and tragic disposition of apathetic unhope (inespoir).Publisher's versio

The hermeneutics of intercultural pastoral care : from 'psyche' to 'position' (Habitus) within the healing dynamics of life (Cura vitae)

CITATION: Louw, D. J. 2010. The hermeneutics of intercultural pastoral care : from 'psyche' to 'position' (Habitus) within the healing dynamics of life (Cura vitae). Scriptura, 103:175-188, doi:10.7833/103-0-597.The original publication is available at http://scriptura.journals.ac.zan a systemic approach to life care (cura vitae), position and habitus becomes more predominant as guiding constructs in theory formation for a pastoral anthropology than personality and behaviour and their relatedness to psychoanalyses. It is argued that habitus is directly connected to the Biblical principle of wisdom (sapientia), as well as to the spiritual dimension of meaning. In a praxis approach habitus should play a decisive role in intercultural care. In this regard paradigms and the analyses of the appropriateness of constructs containing dominant life views and belief systems become extremely important in the making of a pastoral diagnosis. In this regard an existential approach for an intercultural pastoral hermeneutics is proposed.http://scriptura.journals.ac.za/pub/article/view/597Publisher's versio

Die estetika van 'n skreeu-lelike, "weerlose God". Skilderkuns as medium in prosesse van teologiesparadigmatiese transformasie – ver-beeld-ende stank (skúbalon) vir skandalige on-dank (skandalon)

CITATION: Louw, D. J. 2020. Die estetika van 'n skreeu-lelike, "weerlose God". Skilderkuns as medium in prosesse van teologiesparadigmatiese transformasie – ver-beeld-ende stank (skúbalon) vir skandalige on-dank (skandalon). LitNet Akademies, 17(1):298-320.The original publication is available at https://www.litnet.co.zaDie Christelike tradisie het dikwels in die Godsvraagstuk op die vraag gekonsentreer: Wie is God? Die Godskonsep, veral die al-mag van God, is in verskillende tradisies omskryf in statiese “omni”- of “almag”-kategorieë wat met ’n oorsaak-gevolg-denkskema werk. Die lydingsvraagstuk, asook huidige prosesse van sosiaal-politieke transformasie, het my genoop om na ’n ander invalshoek te soek. Daar word na die paradigma van estetika gekyk om weg te skuif van omni-kategorieë (God as pantokrator; Almagtige) na omgee-kategorieë (passio Dei). In dié verband word twee skilderye uit die Cross-Roads-reeks wat God se solidariteitsdeernis in ’n plakkerskamp uitbeeld, teologies aan die orde gestel. ’n Prakties-teologiese hermeneutiek van kyk (estetiese optiek) word voorgestel met behulp van begrippe vanuit ’n Pauliniese perspektief soos stank (skúbalon) en vloek – skandalige on-dank en verwerping (skandalon). ’n Dergelike hermeneutiek beweeg weg van die “wie” van God na die “hoe” van God. Die implikasie en argument is dat skilderkuns ’n medium is om God se wese nie te probeer definieer nie, maar slegs esteties te “infinieer” – die sosyn van God in terme van solidariteitsmedelye. Vandaar die teologiese perspektief van ’n skreeu-lelike God: “My God, my God, waarom het u my verlaat?”In the dogmatic tradition regarding the essence of God’s involvement with the human predicament of suffering, categories from the Roman and Greek culture are applied most of the time. An example is to be found in the Psalter Hymnal of the Reformed Christian Church: “And as God Himself is most wise, unchangeable, omniscient, and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled, or annulled; neither can the elect be cast away, nor their number diminished.” In this regard, depictions of Christ in traditional iconography are used to bolster Christianity against paganism and heresy. In many doctrinal formulations Christ is portrayed with “omni-” categories like omnipotence and omniscience. God’s El Shaddai (the Hebrew wisdom tradition regarding the splendid majesty of Yahweh’s grace) had been translated into pantokrator categories that depicted Christ as a Roman Caesar. When Christianity was threatened, a kind of divine imperialism was introduced to justify a clerical ecclesiology and maintain dogmatic stances regarding social life problems.Publisher's versio

Verwondering ondanks verwonding. Tussen aftakeling (verganklikheid) en ontkieming (onverganklikheid) ‒ oor die spirituele estetika van 'n "pneumatiese liggaam" binne die knyptang van veroudering, sterwe, graf en dood

CITATION: Louw, D.J. 2022. Verwondering ondanks verwonding. Tussen aftakeling (verganklikheid) en ontkieming (onverganklikheid) ‒ oor die spirituele estetika van 'n "pneumatiese liggaam" binne die knyptang van veroudering, sterwe, graf en dood. LitNet Akademies, 19(1):328-357.The original publication is available at https://www.litnet.co.zaAntjie Krog se digbundel Verweerskrif (2006a) stel opnuut die vraagstuk van veroudering, liggaamlike aftakeling en die besef van verganklikheid, sterwe en dood aan die orde.1 Die besef van sterwe en dood laat beslis ’n wond in die brose “siel” van die sinsoekende mens. Verwonding verwys na die verlies aan liggaamlike vermoëns binne die aftakelingsproses van veroudering en die besef van eindigheid en onafwendbare stoflikheid. Maar is die liggaam bloot stof en die dood aaklig? ’n Alternatief is om die vraagstuk van veroudering, liggaamlike aftakeling, sterwe en dood vanuit ’n spiritueel meta-fisiese hoek te benader ‒ die méér van transendentale verbeelding (désir métaphysique). Antropologies gesproke is die mens dan nie bloot homo ludens (die spelende mens) nie, maar ten diepste homo transcendentalis (die verwonderende, selfoorstygende mens). Die vraag duik dan op of, in die woorde van N.P. Van Wyk Louw, die dood ook “mooi” kan wees. Indien die mens nie inherent ’n “onsterflike siel” besit nie, hoe moet daar dan teologies en vanuit ’n Christelik-eskatologiese perspektief oor die estetika van sterwe, dood en die uiteindelike graf nagedink word? Die basiese stelling is dat die metafoor van saad, en die korrelasie tussen sterwe en ontkieming, nuwe perspektiewe open vir ’n doksologie oor “die oop graf”. Stof en kosmos word dan estetiese elemente van ’n opstandingshoop ‒ die sogenaamde “pneumatiese liggaam” (πνευματικόν/ pneumatikon). In dié verband bied Dostojefski se siening van ’n dodekamer as bruilofskamer (Joh. 2:1), en Michelangelo Buonarroti se soeke na “siel” in die gebeitelde volmaaktheid van die menslike liggaam asook die estetika van beskilderde, harmonieuse lyflikheid ten spyte van aftakelende veroudering, ’n verhelderende, hermeneutiese perspektief om “mooi” teologies te herinterpreteer. Vandaar die spirituele estetika van liggaamlike verwonding as die wonderbaarlike ontkiemingsproses van ’n “onsterflike siel”.Publisher's versio

Masculine identity and the projection of ‘male images’ in mass media : towards a pastoral hermeneutics in theory formation

Publication of this article was funded by the Stellenbosch University Open Access Fund.The original publication is available at http://ngtt.journals.ac.za/pubCITATION: Van der Watt, J. S. & Louw, D. J. 2013. Masculine identity and the projection of 'male images'. Nederduitse Gereformeerde Teologiese Tydskrif, 53(3&4):353-368, doi:10.5952/53-3&4-274.Human identities in general - including gender and sexual identities – have recently become more diverse and malleable. This is to a great extent because of the pervasive influence of the mass media and popular culture, which proposes to offer important tools to help men (and women) adjust to contemporary life. Some parts of popular culture are reasserting traditional forms of masculinity, whilst others are challenging them - telling men what they are now ‘supposed to’ look like, act like, be like. Media representations can be viewed as influencing our socialised schemata of interpretation for gender identities. This is also applicable to theological schemata of interpretation concerning commercialised men and masculinities. We drew upon work in variety of disciplines, such as cultural and media studies, sociology, theology and psychology, in order to examine issues concerning masculinities within this information era, influenced by the prescriptive role of mass media. In this way more insight was gained in terms of the dominating discourses reflected by images of men and masculinities in the global mass media, and how this can be investigated critically, from a pastoral hermeneutical perspective. Magazines were also viewed as crucial media to analyse in order to understand male identity in a more comprehensive way. Therefore we chose our own South African cultural context within which we suggest the critical assessment of the influence of certain mass media representations – particularly displayed in magazines - on various expressions of masculinity. This was suggested in order to promote and co-create men and masculinities that focus on life-giving intimacy, vitality and human dignity.Stellenbosch UniversityPublishers' versio

Family history identifies sporadic schizoaffective disorder as a subtype for genetic studies

BACKGROUND : Schizophrenia is a heterogeneous disorder with strong genetic vulnerability. Family history of schizophrenia has been considered in genetic studies under several models. De novo genetic events seem to play a larger role in sporadic cases. AIM : This study used the familial–sporadic distinction with the aim of identifying a more homogeneous phenotype to delineate the genetic and clinical complexity of schizophrenia. SETTING : The study was conducted at Weskoppies Hospital, Pretoria, South Africa. METHODS : The study included 384 participants with schizophrenia or schizoaffective disorder from the Afrikaner founder population in South Africa who are considered comparable to Caucasian patients from the United States. A comprehensive data capturing sheet was completed. RESULTS : When schizophrenia and schizoaffective disorder diagnoses were considered jointly, we found no significant differences between the sporadic and the familial groups for age at disease onset, season of birth, comorbid diagnoses, clinical symptomatology, history of suicide or marital status. When the diagnoses were examined separately, however, the sporadic schizoaffective disorder, bipolar type, was found to have a significantly lower age at onset (mean 20.6 vs. 25.3 years). CONCLUSION : The sporadic schizoaffective disorder, bipolar type, forms a more homogeneous subgroup for genetic studies.The National Institute for Mental Health (grant number R01MH61399 to M.K.) and the National Research Foundation (grant number IFR160224159056 to J.L.R).http://www.sajp.org.za/index.php/sajphj2020PsychiatryStatistic

The human dilemma of displacement

In this book social responsive theological research converges to provide practical theological and ecclesiological perspectives on the growing human dilemma of displacement. The book presents the research of practical theologians, a missiologist and a religious practitioner whose work pertains first and foremost to the (South) African context. The different fields of expertise of the contributors within the broader field of practical theology worked towards a unique compilation of themes, each relevant to the issue at stake. The majority of chapters are theoretically orientated, except where authors refer to empirical work conducted during previous research. The main contribution of this collaborative work is to be sought in the practical theological and ecclesiological perspectives it provides. It engages the critical questions of what kind of church we need, and what kind of care we should provide in the face of the growing predicament of human displacement. The theological and theoretical principles uncovered in the different chapters will be of use to theologians from all theological subdisciplines, as well as to religious practitioners and leaders of faith communities that are challenged with the growing realities of strangers on their doorsteps and in their pews

What low back pain is and why we need to pay attention

Low back pain is a very common symptom. It occurs in high-income, middle-income, and low-income countries and all age groups from children to the elderly population. Globally, years lived with disability caused by low back pain increased by 54% between 1990 and 2015, mainly because of population increase and ageing, with the biggest increase seen in low-income and middle-income countries. Low back pain is now the leading cause of disability worldwide. For nearly all people with low back pain, it is not possible to identify a specific nociceptive cause. Only a small proportion of people have a well understood pathological cause—eg, a vertebral fracture, malignancy, or infection. People with physically demanding jobs, physical and mental comorbidities, smokers, and obese individuals are at greatest risk of reporting low back pain. Disabling low back pain is over-represented among people with low socioeconomic status. Most people with new episodes of low back pain recover quickly; however, recurrence is common and in a small proportion of people, low back pain becomes persistent and disabling. Initial high pain intensity, psychological distress, and accompanying pain at multiple body sites increases the risk of persistent disabling low back pain. Increasing evidence shows that central pain-modulating mechanisms and pain cognitions have important roles in the development of persistent disabling low back pain. Cost, health-care use, and disability from low back pain vary substantially between countries and are influenced by local culture and social systems, as well as by beliefs about cause and effect. Disability and costs attributed to low back pain are projected to increase in coming decades, in particular in low-income and middle-income countries, where health and other systems are often fragile and not equipped to cope with this growing burden. Intensified research efforts and global initiatives are clearly needed to address the burden of low back pain as a public health problem

A review of the dodo and its ecosystem: insights from a vertebrate concentration Lagerstätte in Mauritius

The dodo Raphus cucullatus Linnaeus, an extinct and flightless, giant pigeon endemic to Mauritius, has fascinated people since its discovery, yet has remained surprisingly poorly known. Until the mid-19th century, almost all that was known about the dodo was based on illustrations and written accounts by 17th century mariners, often of questionable accuracy. Furthermore, only a few fragmentary remains of dodos collected prior to the bird's extinction exist. Our understanding of the dodo's anatomy was substantially enhanced by the discovery in 1865 of subfossil bones in a marsh called the Mare aux Songes, situated in southeastern Mauritius. However, no contextual information was recorded during early excavation efforts, and the majority of excavated material comprised larger dodo bones, almost all of which were unassociated. Here we present a modern interdisciplinary analysis of the Mare aux Songes, a 4200-year-old multitaxic vertebrate concentration Lagerstätte. Our analysis of the deposits at this site provides the first detailed overview of the ecosystem inhabited by the dodo. The interplay of climatic and geological conditions led to the exceptional preservation of the animal and associated plant remains at the Mare aux Songes and provides a window into the past ecosystem of Mauritius. This interdisciplinary research approach provides an ecological framework for the dodo, complementing insights on its anatomy derived from the only associated dodo skeletons known, both of which were collected by Etienne Thirioux and are the primary subject of this memoir.publishedVersio