Slavery, Adam Smith’s Economic Vision and the Invisible Hand

Smith was against slavery on moral and economic grounds. The invisible hand in societies which allow slavery, operates in such a way that increases in the wealth of the rich, leads to increased misery for the poor free citizens as well as for the slaves themselves. It seems that the beneficial workings of the invisible hand are dependent upon commercial societies which arc not based upon the institution of slavery

On the temporal character of temporal experience, its scale non-invariance, and its small scale structure

The nature of temporal experience is typically explained in one of a small number of ways, most are versions of either retentionalism or extensionalism. After describing these, I make a distinction between two kinds of temporal character that could structure temporal experience: A-ish contents are those that present events as structured in past/present/future terms, and B-ish contents are those that present events as structured in earlier-than/later-than/simultaneous-with relations. There are a few exceptions, but most of the literature ignores this distinction, and silently assumes temporal experience is A-ish. I then argue that temporal character is not scale invariant, but rather that temporal experience is A-ish at larger scales, and B-ish at smaller scales. I then point out that this scale non-invariance opens the possibility of hybrid views. I clarify my own view as a hybrid view, according to which temporal experience is B-ish at small scales – and at this scale my trajectory estimation model applies – but A-ish at larger scales, and at the larger scale my TEM does not apply. I then motivate this hybrid position by first defending it against arguments that have tried to show that the TEM is untenable. Since the hybrid view has TEM as its small-scale component, it must address this objection. I then put pressure on the main alternative account, extentionalism, by showing that its proponents have not adequately dealt with the problem of temporal illusions. The result is a new theory motivated by i) explaining its virtues, ii) showing that objections to it can be met, and iii) showing that objections to its main competitors have not been met

The New Hampshire, Vol. 86, No. 10 (Oct. 10, 1995)

The student publication of the University of New Hampshire

Observing conflict escalation in world society

How do conflicts escalate? This is one of the major and overarching questions in conflict research. The present study makes a contribution in order to offer further answers to this question. Therefore, it has a tripartite agenda: First, it develops an empirical research strategy including a contructivist methodology for the study of conflict escalation. This strategy is embedded in a Luhmannian systems theoretical world society perspective; argues that conflicts can be understood as social systems in their own right; looks at the process of conflict escalation by analysing communication; follows a reconstructive approach informed by grounded theory and the documentary method. Second, to probe the plausibility of the approach, this study analyses two processes of conflict escalation prior to violent conflict within the framework of two systematic case studies (Maidan protests/Ukraine 2013-2014; Mali’s crisis/2010-2012). Third, on the basis of the case study insights gained and the experiences made with the empirical research strategy developed here, the present work gives some impulses and ideas on how this kind of systems theoretical research can further on be beneficial for Peace and Conflict Studies and conflict analysis in general

The Ceremony of the Red Heifer: Its Purpose and Function in Narrative Context

The present thesis is a synchronic investigation of the ceremony of the Red Heifer of Num 19, which describes a purificatory ritual that cleanses persons who have become defiled through contact with the dead. In seeking the authorial intent and meaning behind the elusive symbolism of the rite, two avenues are pursued: 1) an investigation of the rite’s relationship to the חטאת complex of sacrifices; 2) an analysis of the text of Num 19 from within, and in relationship to, its narrative framework in Numbers and the Torah. Comparative study with other חטאת reveals that the Red Heifer is best understood as a rite de passage which effects separation and transfer from a state of impurity. In narrative context, this rite of separation entails a spatial transfer—separation from the domain of death typified by the wilderness and reintegration into the camp of Israel gathered around the holy Sanctuary. Narrative context supplies much of the symbolic import of the law. By means of its placement in Numbers, juxtaposition with narrative, and employment of allusive keywords, the prescriptions of the ritual text are endowed with symbolic meaning. The Red Heifer thematises Israel’s transit through the wilderness, the death of the old generation and the birth of the new. Its textual location contributes to Numbers’ rhetorical concern for high-priestly succession. Lastly, the primeval narratives of Creation and Flood, the story of Israel’s passage through the Red Sea, and the drama of man’s expulsion from the Garden of Eden, all provide cosmological and foundational motifs with which the symbolism of the ceremony of the Red Heifer interacts

A study of KAINH KTIEIE and its ethical implications in Pauline theology

The conception of xaivη, (2Cor 5.17; Gal 6,15) has often been regarded as one of the most significant ideas within Pauline theology. Yet, it is not of Pauline origin. Paul derived the term from early Jewish eschatology (rooted in Deutero- Isaiah) and introduced it into early Christian theology in order to defend and to clarify his own position against Jewish Christian opponents. Thereby xaivη received its specific Pauline anthropological (individual and ecclesiological) and present eschatological meaning which is without analogy in early Judaism: God's new creation, the great exodus from the slavery of sin and death, must no longer be expected from the future, but in the atoning Christ event at the cross it has already become a present reality. In Christ's death as inclusive representative for all a new order of soteriological equality of all mankind has been established. What counts is neither to belong to the Jewish nation nor to the Gentiles but to participate - by faith and baptism and through the Spirit - in the new humanity of the xaivη in Christ. This new reality will be made visible in the eschatological future in which also the whole non-human cosmos will be transformed. The xaivη is a creation of Christ's love for all humanity (2Cor 5.14f). This love continues to be the driving and directing force of the participants in the xaivη evoking their love for Christ and for one another. So, love is the in evitable ethical implication for those who live in the xaivη. The new reality necessarily calls forth a new life, a new conduct according to the xaivη in which the old classifications of superiority and inferiority, Jew and Greek, slave and free, male and female have lost their validity

Collection of relevant results obtained with the ERTS-1 satellite images by the Institute for Space Research (INPE), volume 1

There are no author-identified significant results in this report

Engel Elements in groups of automorphisms of rooted trees.

139 p.Zuhaitz d-adiko errotuen automorfismoen taldeak sakonki aztertuak izan dira azken urteetan, propietate interesgarriak dituzten taldeen iturri aberatsa baitira. Esate baterako, horien azpitalde asko Burnsideren Problema Orokorraren kontra adibideak dira. Engelen taldeen alorrean, Burnsideren Problema Orokorraren analogoa Engelen taldeak lokalki nilpotenteak diren edo ez aztertzea da. Tesi honetan, Engelen baldintzaren inguruan izan diren azken emaitzak azalduko ditugu eta Engelen elementuak aztertuko ditugu zuhaitz errotuen automorfismoen taldeen familia berezi batzuetan: talde fraktaletan eta talde adarkatuetan esaterako. Lehenik, Bartholdik hasi zuen Grigorchuken taldearen Engelen elementuen deskribapena amaituko dugu. Ondoren, talde fraktalen eta talde (ahulki) adarkatuen taldeak kontsideratuko ditugu. Talde fraktalei dagokienez, bihurdura gabeko abelianizazioa badute Engelen elementu ez-tribialik ez dutela frogatuko dugu. Bestalde, ikuspuntu guztiz berri batekin, bihurdura taldeak ez diren talde adarkatuek Engelen elementu ez-tribialik ez dutela ere ikusiko dugu eta, gainera, ezkerreko Engel elementuen inguruan emaitza ezberdinak frogatuko ditugu talde adarkatua bihurdura taldea denean. Honela, talde ahulki adarkatuek ezkerreko Engelen elementu bornatu ez-tribialik ez dutela frogatuko dugu eta, baldintza batzuk gehituz, eskuineko Engelen elementuekin gauza bera gertatzen delaikusiko dugu. Emaitza guzti hauek, talde fraktalen eta talde (ahulki) adarkatuen familian aurki daitezkeen talde berezi batzuetan aplikatuko ditugu, besteak beste, Basilica taldean, (multi-)GGS-taldeetan, Hanoi Dorrearen taldean, automorfismo finitarioen taldean eta AutT talde osoan