Books on the topic 'Challenger Gold Mine'

Contamination from remnants of conflict is a legacy of many armed conflicts, threatening the environment and human security. Addressing these hazards, reopening access to resources and livelihoods and re-establishing basic security, mine action is a critical activity in the transition from conflict to peace. Yet, clearance of remnants on land may also lead to environmental damage. Furthermore, residual risks remain after clearance and states and mine action organizations may face liability in case of accidents. This chapter examines the negative environmental impact of remnants of conflict and discusses the normative framework and good practice aimed to ensure that clearance does not further harm the environment. It is also demonstrated how mine action illustrates and is relevant to a holistic jus post bellum framework. This chapter finally scrutinizes the different challenges related to addressing liability for environmental degradation and damage to individuals from remnants of conflict and from their removal.

One Berkeleyan case for idealism, recently developed by Robert M. Adams, relies on a seeming disparity between our concepts of matter and mind. Thomas Reid’s critique of idealism directly challenges the alleged disparity. After highlighting the role of the disparity thesis in Adams’s updated Berkeleyan argument for idealism, this chapter offers an updated version of Reid’s challenge, and assesses its strength. What emerges from this historico-philosophical investigation is that a contemporary Reidian has much work to do to transpose her objections to Berkeley into good objections to Adams’s argument.

A major challenge for almost all activity of the extractive industries is that benefits accrue predominantly at the national level while disruptions are invariably highly localized close to the resource. Recently, extractives companies have intensified efforts to correct this imbalance. The aim of this chapter is to identify the optimal approach for companies to encourage sustainable local community development. The role that government and civil society actors can play in supporting this process is also addressed. Community participation is central to the discussion, which makes reference to case studies, particularly that of the community development programmes of a gold mine in Tanzania over a period of fifteen years.

This book focuses on how, for Berkeley, mind is related to its ideas. It does not assume that thinkers like Descartes, Malebranche, or Locke define for Berkeley the context in which he develops his own thought. Instead, it indicates how he draws on a tradition that informed his early training and that challenges much of the early modern thought with which he is often associated. Specifically, this book indicates how Berkeley’s distinctive treatment of mind (as the activity whereby objects are differentiated and related to one another) highlights how mind neither precedes the existence of objects nor exists independently of them. This distinctive way of understanding the relation of mind and objects allows Berkeley to appropriate ideas from his contemporaries in ways that so transform the issues with which he is engaged that his insights—for example, about how God creates the minds that perceive objects—are only now starting to be fully appreciated.

Recounting his 1897-98 Klondike Gold Rush experience Jack London stated: “It was in the Klondike I found myself. There nobody talks. Everybody thinks. There you get your perspective. I got mine.” This study explores how London’s Northland odyssey - along with an insatiable intellectual curiosity, a hardscrabble youth in the San Francisco Bay Area, and an acute craving for social justice - launched the literary career of one of America’s most dynamic 20th-century writers. The major Northland works - including The Call of the Wild, White Fang, and “To Build a Fire”- are considered in connection with the motifs of literary Naturalism, as well as in relation to complicated issues involving imperialism, race, and gender. London’s key subjects—the frontier, the struggle for survival, and economic mobility—are examined in conjunction with how he developed the underlying themes of his work to engage and challenge the social, political, and philosophical revolutions of his era that were initiated by Darwin, Marx, Nietzsche, and others.

One cubic mile of oil (CMO) corresponds very closely to the world's current total annual consumption of crude oil. The world's total annual energy consumption - from all energy sources- is currently 3.0 CMO. By the middle of this century the world will need between 6 and 9 CMO of energy per year to provide for its citizens. Adequate energy is needed remove the scourge of poverty and provide food, clothing, and shelter for the people around the world, and more will be needed for measures to mitigate the potential effects of climate change such as building dikes and desalinating water. A Cubic Mile of Oil describes the various energy sources and how we use them, projects their future contributions, and delineates what it would take to develop them to annually produce a CMO from each of them. The requirement for additional energy in the future is so daunting that we will need to use all resources. We also examine how improved efficiency and conservation measures can reduce future demand substantially, and help distinguish approaches that make a significant impact as opposed to merely making us feel good. Use of CMO eliminates a multitude of units like tons of coal, gallons of oil, and cubic feet of gas; obviates the need for mind-numbing multipliers such as billions, trillions, and quadrillions; and replaces them with an easy-to-understand volumetric unit. It evokes a visceral response and allows experts, policy makers and the general public alike to form a mental picture of the magnitude of the challenge we face. In the absence of an appreciation of the scale of the problem, we risk squandering efforts and resources in pursuing options that will not meet tomorrow's global energy needs. We must make critical choices, and a common understandable language is essential for a sustained meaningful dialog.

Mind-body interactions enshrined in the psychosomatic approach, encompass the psyche (mind) and the soma (body). They can result in obstetric and gynaecological disease conditions with clinically significant morbidity. Relevant psychosomatic understanding facilitates appropriate management. Chapter 1 discusses the anatomical, physiological, and pathological basis of clinical psychosomatic obstetrics and gynaecology, explores ancient medical practices throughout Asia and Europe, the change in approaches since the seventeenth century, and the future of psychosomatic medicine. Tracing medical history from ancient times shows the importance of time-tested methods of physical and mental assessments of patients by using good clinical observation, and appropriate knowledge for treating illnesses. Records of the clinical practices of Hippocrates, Soranus, and William Osler retell the medical philosophy, and ethics behind promoting healing of the body that could also involve restoring a healthy mind. By analysing the historical context of psychosomatic medicine, Chapter 1 brings into focus the rationale behind developing psychosomatic awareness in healthcare, and the fundamentals and basis of related healthcare. It introduces key aspects of psychosomatic medicine that feature in current practice, such as understanding the neuroendrocrinological milieu, which regulates the physiological changes from puberty to the menopause, and generates emotions, behaviour patterns or pain either generalised or specific, as when in labour. Psychosomatic issues will challenge futuristic clinicians' managing women's diseases.

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.

The chapter explores the distinction between pseudo and real knowledge. Several episodes in which knowledge is being conveyed in Paradise Lost are discussed (Adam’s exchange with Raphael, Eve’s temptation by Satan, and Adam’s instruction by Michael). Milton’s challenge is not only to distinguish benign from malign forms of knowledge-seeking, but to convincingly communicate what prefallen knowledge involves, and to achieve this as a fallen mind writing for other fallen minds. The notion of hosting is introduced: in (some) real knowledge, one hosts a higher element. One’s knowledge-seeking ought not to devolve into mere curiosity, but should be driven by a hope to bond further with God. A distinction between Adam and Eve’s folly is proposed. Finally, the poem’s view of postlapsarian wisdom is presented.

Kant, Hume, and the Interruption of Dogmatic Slumber offers an interpretation of Kant’s “confession,” in the Prolegomena, that “it was the objection of David Hume that first, many years ago, interrupted my dogmatic slumber.” It argues that Hume roused Kant not, as has often been thought, by challenging the principle “every event has a cause” that governs experience, but by attacking the principle of sufficient reason, the basis of rationalist metaphysics and of the cosmological proof of the existence of God. This proposal makes it possible to reconcile Kant’s declaration about Hume with his later assertion that it was the Antinomy of pure reason that first woke him from dogmatic slumber, because the Antinomy, like Hume’s challenge, is directed against the dogmatic use of the principle of sufficient reason. The proposal put forward here also makes it possible to understand why Kant speaks of “the objection of David Hume” after mentioning Hume’s attack on metaphysics; for the “objection” that Kant has in mind, it is argued here, is a challenge to metaphysics, rather than to the foundations of empirical knowledge. This work also leads to a new view of Hume himself—as primarily interested not in the foundations of experience but in the problem of metaphysics. It thereby lets us see both Kant and Hume as champions of the Enlightenment in its struggle with superstition.

About one American in five receives a diagnosis of major depression over the course of a lifetime. That's despite the fact that many such patients have no mood disorder; they're not sad, but suffer from anxiety, fatigue, insomnia, or a tendency to obsess about the whole business. "There is a term for what they have," writes Edward Shorter, "and it's a good old-fashioned term that has gone out of use. They have nerves." In How Everyone Became Depressed, Edward Shorter, a distinguished professor of psychiatry and the history of medicine argues for a return to the old fashioned concept of nervous illness. These are, he writes, diseases of the entire body, not the mind, and as was recognized as early as the 1600s. Shorter traces the evolution of the concept of "nerves" and the "nervous breakdown" in western medical thought. He points to a great paradigm shift in the first third of the twentieth century, driven especially by Freud, that transferred behavioral disorders from neurology to psychiatry, spotlighting the mind, not the body. The catch-all term "depression" now applies to virtually everything, "a jumble of non-disease entities, created by political infighting within psychiatry, by competitive struggles in the pharmaceutical industry, and by the whimsy of the regulators." Depression is a real and very serious illness, he argues; it should not be diagnosed so promiscuously, and certainly not without regard to the rest of the body. Meloncholia, he writes, "the quintessence of the nervous breakdown, reaches deep into the endocrine system, which governs the thyroid and adrenal glands among other organs." In a learned yet provocative challenge to psychiatry, Shorter argues that the continuing misuse of "depression" represents nothing less than "the failure of the scientific imagination."

How can development programs deliver benefits to marginalized citizens in ways that expand their rights and freedoms? Political will and good policy design are critical but often insufficient due to resistance from entrenched local power systems. The book is an ethnography of one of the largest development programs in the world, the Indian National Rural Employment Guarantee Act (NREGA), and examines in detail NREGA’s implementation in the South Indian state of Andhra Pradesh. It finds that the local system of power is extremely difficult to transform, not because of inertia, but because of coercive counter-strategy from actors at the last mile and their ability to exploit information asymmetries. Upper-level NREGA bureaucrats in Andhra Pradesh do not possess the capacity to change the power axis through direct confrontation with local elites, but instead have relied on a continuous series of responses that react to local implementation and information, a process of patching development. Patching development is a top-down, fine-grained, iterative socio-technical process that makes local information about implementation visible through technology and enlists participation from marginalized citizens through social audits. These processes are neither neat nor orderly and have led to a contentious sphere where the exercise of power over documents, institutions, and technology is intricate, fluid, and highly situated. The book throws new light on the challenges and benefits of using information and technology in novel ways to implement development programs. While focused on one Indian state, the implications for increasing citizen participation and government transparency have global relevance.

This is a story of the decade-long collision of cultures as the American author teaches group therapy in China. The basic assumptions of the two cultures become visible when clashes in understanding human experience and human relationships become the focus of attention. The author learned about the need for cultural humility in trying to narrate both her own experience and the experiences of her students. The author examines deep psychological encounters between people with radically different worldviews. In China, many people thought of her as “a Good Witch” and a magical being because her approach to therapy was profoundly healing for many. Her efforts to teach her theories and techniques, not at all magical to her, revealed cultural differences both subtle and pervasive. The author discusses what it means to deeply encounter people of a different culture, what it taught her about herself and her Western mind—and also what is universally human. In closely observed, sometimes momentary, interpersonal exchanges, culture emerges from the shadows. Because psychotherapy is such an intricately relational process, it reveals taken-for-granted ways of being in the world. Only in narrative can these processes be illuminated, and this book details the micro-level of encounters with the “Other.” The author invites readers to learn from the challenges she experienced as people from different cultures try to make sense of one another. The author compares her experience with existing scholarship on East/West differences in cognition and social organization and argues that the hegemonic individualistic/collectivistic distinction is not useful.

Dancers who want to get the most out of their experience in dance—whether in college, high school, a dance studio, or a dance company—can now take charge of their wellness. Dancer Wellness will help them learn and apply important wellness concepts as presented through the in-depth research conducted by the International Association for Dance Medicine & Science (IADMS) and their experts from around the world. Four Primary Areas Dancer Wellness covers four primary topics: 1. Foundations of dancer wellness, which explores the dancer's physical environment, the science behind training, and conditioning 2. Mental components of dancer wellness, which investigates the psychological aspects that influence a dancer's training—imagery, somatic practices, and the ways that rest, fatigue, and burnout affect learning, technique, and injury risk and recovery 3. Physical aspects of dancer wellness, which examines dancer nutrition and wellness, including the challenges in maintaining good nutrition, addressing body composition issues, bone health, injury prevention, and first aid 4. Assessments for dancer wellness, which offers guidance in goal setting, screenings, assessing abilities, and designing a personal wellness plan Each chapter offers learning objectives at the beginning and review questions at the end to help readers recall what they have learned. Sidebars within each chapter focus on self-awareness, empowerment, goal setting, and diversity in dance. “Dancer Wellness meets the needs of dancers in any setting,” says Virginia Wilmerding, one of the book's editors from IADMS. “Our authors are leaders in the field, and they thoroughly investigate their areas of specialization. Through that investigation we have provided theoretical concepts and practical information and applications that dancers can use to enhance their health and wellness as part of their dance practice.” This text offers foundational information to create a comprehensive view of dancer wellness. “Wellness defines the state of being healthy in both mind and body through conscious and intentional choices and efforts,” says coeditor Donna Krasnow. “Anyone interested in the health and wellness of dancers can benefit from this book, regardless of previous training or level of expertise. This book covers each aspect of dancer wellness, whether environmental, physical, or psychological.”

Early in the nineteenth century, British Quakers broke through a century-long hedge of Quietism which had gripped their Religious Society since the death of their founding prophet, George Fox. After 1800, the majority of Friends in England and Ireland gradually embraced the evangelical revival, based on the biblical principle of Jesus Christ’s atoning sacrifice as the effective source of salvation. This evangelical vision contradicted early Quakerism’s central religious principle, the saving quality of the Light of Christ Within (Inward Light) which led human beings from sinful darkness into saving Light. The subsequent, sometimes bitter struggles among British Quakers turned on the question of whether the infallible Bible or leadings from the Light should be the primary means for guiding Friends to eternal salvation. Three of the most significant upheavals originated in Manchester. In 1835 Isaac Crewdson, a weighty Manchester Friend, published A Beacon to the Society of Friends which questioned the authority of the Inward Light and the entire content of traditional Quaker ministry as devoid of biblical truth. The ensuing row ended with Crewdson and his followers separating from the Friends. Following this Beacon Separation, however, British Quakerism was increasingly dominated by evangelical principles. Although influenced by J.S. Rowntree’s Quakerism, Past and Present, Friends agreed to modify their Discipline, a cautious compromise with the modern world. During the 1860s a new encounter with modernity brought a second upheaval in Manchester. An influential thinker as well as a Friend by marriage, David Duncan embraced, among other advanced ideas, higher criticism of biblical texts. Evangelical Friends were not pleased and Duncan was disowned by a special committee investigating his views. Duncan died suddenly before he could take his fight to London Yearly Meeting, but his message had been heard by younger British Friends. The anti-intellectual atmosphere of British Quakerism, presided over by evangelical leader J.B. Braithwaite, seemed to be steering Friends towards mainstream Protestantism. This tendency was challenged in a widely read tract entitled A Reasonable Faith, which replaced the angry God of the atonement with a kinder, gentler, more loving Deity. A clear sign of changing sentiments among British Friends was London Yearly Meeting’s rejection of the Richmond Declaration (1887), an American evangelical manifesto mainly written by J.B. Braithwaite. But the decisive blow against evangelical dominance among Friends was the Manchester Conference of 1895 during which John Wilhelm Rowntree emerged as leader of a Quaker Renaissance emphasizing the centrality of the Inward Light, the value of social action, and the revival of long-dormant Friends’ Peace Testimony. Before his premature death in 1905, J.W. Rowntree and his associates began a transformation of British Quakerism, opening its collective mind to modern religious, social, and scientific thought as the means of fulfilling Friends’ historic mission to work for the Kingdom of God on earth. During the course of the nineteenth century, British Quakerism was gradually transformed from a tiny, self-isolated body of peculiar people into a spiritually riven, socially active community of believers. This still Dissenting Society entered the twentieth century strongly liberal in its religious practices and passionately confident of its mission ‘to make all humanity a society of Friends’.

TOWARDS THE NEW LIFE Theology and Importance of Christian Initiation for the Life of Faith The book is in equal parts a presentation and an invitation. The subject matter of both is the mystagogical initiation leading to the personal encounter with God and eventually to the union within the Church in Christ, which happens initially and particualry in the sacramental liturgy. Mystagogy was the essential experience of life in the early Church and now is being so intensely discussed and postulated by the ecclesial Magisterium and through the teaching of the recent popes and synods. Within the ten chapters of this book the reader proceeds through the aspects strictly associated with Christian initiation, noticeable in catechumenate and suggestive for further Christian life. It is not surprising then, that the study begins with answering the question about the sense of dealing with catechumenate at all. The response developed in the first chapter covers four key points: the contemporary state of our faith, the need for dialogue in evangelization, the importance of liturgy in the renewal of faith and the obvious requirement of follo- wing the Church’s Magisterium, quite explicit in the subject undertaken within this book. The introductory chapter is meant to evoke interest in catechumenate as such and encourage comprehension of its essence, in order to keep it in mind while planning contemporary evangelization. For doing this with success and avoiding pastoral archeology, we need a competent insight into the main message and goal of Christian initiation. Catechumenate is the first and most venerable model of formation and growth in faith and therefore worth knowing. The second chapter tries to cope with the reasons and ways of the present return to the sources of catechumenate with respect to Christian initiation understood to be the building of the relationship with God. The example of catechumenate helps us to discover, how to learn wisely from the history. This would definitely mean to keep the structure and liturgy of catechumenate as a vehicle of God’s message, which must be interpreted and adapted always anew and with careful and intelligent consideration of the historical flavour on particular stages within the history of salvation and cultural conditions of the recipients. For that reason we refer to the Biblical resources and to the historical examples of catechumenate including its flourishing and declining periods, after which we are slowly approaching the present reinterpretation of the catechumenal process enhanced by the official teaching of the Church. As the result of the latter, particularly owing to the Vatican Council II, we are now dealing with the renewed liturgy of baptism displayed in two liturgical books: The Rite of Baptism for Children and the Rite of Christian Initiation of Adults (RCIA). This version for adults is the subjectmatter of the whole chapter, in which a reader can find theological analyses of the particular rites as well as numerous indications for improving one’s life with Christ in the Church. You can find interesting associations among the rites of initiation themselves and astounding coherence between those rites and the sacraments of the Eucharist, penance and other sacraments, which simply means the ordinary life of faith. Deep and convincing theology of the process of initiation proves the inspiring spiritual power of the initial and constitutive sacraments of baptism and confirmation, which may seem attractive not only for catechumens but also for the faithful baptized in their infancy, and even more, since they might have not yet had a chance to see what a plausible treasure they have been conveying in their baptismal personality. How much challenge for further and constant realization in life may offer these introductory events of Christian initiation, yet not sufficiently appreciated by those who have already been baptized and confirmed! We all should submit to permanent re-evangelization according to this primary pattern, which always remains essential and fundamental. Very typical and very post-conciliar approach to Christian formation appears in the communal dimension, which guards and guarantees the ecclesial profile of initiation and prepares a person to be a living member of the Church. The sixth chapter of the book is dealing with ecclesial issues in liturgy. They refer to comprehending the word of God, especially in the context of liturgy, which brings about a peculiar theological sense to it and giving a special character to proclaiming the Gospel, which the Pope Francis calls “liturgical proclamation”. The ecclesial premises influence the responsibility for the fact of accompanying the candidates, who aim at becoming Christ’s disciples. As the Church is teaching also in the theological and pastoral introduction to the RCIA, this is the duty of all Christians, which means: priests, religious and the lay, because the Church is one organism in whose womb the new members are conceived and raised. As this fact is strongly claimed by the Church the method of initiation arises to great importance. The seventh chapter is dedicated to the analysis of the catechumenal method stemming from Christ’s pedagogy and His mystery of Incarnation introducing a very important issue of implementing the Divine into the human. The chapter concerning this method opens a more practical part of the book. The crucial message of it is to make mystagogy a natural and obvious method which is the way of building bonds with Christ in the community of the people who already have these bonds and who are eager to tighten them and are aware of the beauty and necessity of closeness with Christ. Christian initiation is the process of entering the Kingdom of God and meeting Christ up to the union with Him – not so much learning dogmas and moral requirements. This is a special time when candidates-catechumens-elected mature in love and in their attitude to Christ and people, which results in prayer and new way of life. As in the past catechumenate nowadays inspires the faithful in their imagination of love and mercy as well as reminds us about various important details of the paschal way of life, which constitute our baptismal vocation, but may be forgotten and now with the help of catechumenate can be recognized anew, while accompanying adults on their catechumenal way. The book is meant for those who are already involved in catechumenal process and are responsible for the rites and formation as well as for those who are interested in what the Church is offering to all who consciously decide to know and follow Christ. You can learn from this book, what is the nature and specificity of the method suggested by the Rite itself for guiding people to God the Saviour and to the community of His people. The aim of the study is to present the universal way of evangelization, which was suggested and revealed by God in His pedagogy, particularly through Jesus Christ and smoothly adopted by the early Church. This way, which can be called a method, is so complete, substantial and clear that it deserves rediscovery, description and promotion, which has already started in the Church’s teaching by making direct references to such categories as: initiation, catechumenate, liturgical formation, the rereading the Mystery of Christ, the living participation in the Mystery and faith nourished by the Mystery. The most engaging point with Christian initiation is the fact, that this seems to be the most effective way of reviving the parish, taking place on the solid and safe ground of liturgy with the most convincing and objective fact that is our baptism and our new identity born in baptismal regenerating bath. On the grounds of our personal relationship with God and our Christian vocation we can become active apostles of Christ. Evangelization begins with ourselves and in our hearts. Thinking about the Church’s mission, we should have in mind our personal mission within the Church and we should refer to it’s roots – first to our immersion into Christ’s death and resurrection and to the anointment with the Holy Spirit. In this Spirit we have all been sent to follow Christ wherever He goes, not necessarily where we would like to direct our steps, but He would. Let us cling to Him and follow Him! Together with the constantly transforming and growing Church! Towards the new life!