Academic literature on the topic 'Edmund Rice'

In the first instalment of a seven volume series, The Lion, The Witch and The Wardrobe, C. S. Lewis offers us an extraordinary tale involving four children who enter a magical land, Narnia, a myriad of talking animals, a Christ-like lion named Asian and a satanic creature known simply as the Witch (although she claims the title of Queen of Narnia and Empress of the Lone Islands). At the heart of the story is a drama of salvation, or at least saving deliverance. One of the children, Edmund, is held captive by the Witch and will be released only on the condition of Asian's taking Edmund's place. Asian is the ransom for Edmund. In rough outline, Asian's ransoming Edmund and his subsequent resurrection fits the classic ransom theory of the atonement, a theory which can hardly boast of enormous contemporary appeal. I do not think its unpopularity is altogether deserved. Versions of the theory may be found in many patristic writers including Irenaeus, Gregory of Nyssa, Basil the Great, St Ambrose, St Jerome, and Origen. I wish here to defend a modified ransom theory against six of the classic objections which have contributed to its neglect. As C. S. Lewis, the father of Narnia, has presented a rich story of a ransom drama which is more familiar (and sometimes more fun to read) than the Nicene and Prenicene fathers, I will use The Lion, The Witch and The Wardrobe to set forth a bold, unsophisticated ransom theory.

As a conductor, Hans Richter was a particularly important figure of late nineteenth-and early twentieth-century European concert and operatic life. Despite his significance, however, his correspondence remained mostly unpublished up to these days. The present publication makes accessible the original German text of Rich-ter’s 1871 autobiography as well as his letters written to his Budapest friends, Johann Nepomuk Dunkl and Edmund von Mihalovich, in the period between 1874 and 1899, kept today at the Library of the Liszt Academy of Music in Budapest.

This paper analyses Diana Wynne Jones's use of the Arthurian tradition in her novel Hexwood and the links she establishes with the contemporary traditions of the fantasy novel for children and science fiction. By employing a complex non-linear narration and a rich network of intertextual allusions ranging from Thomas Mallory and Edmund Spenser to T. H. White, Wynne Jones creates an unusual and successful genre amalgam. The central concept of the novel, a version of virtual reality where individuals adopt false identities and act accordingly, enables a highly uncommon self aware use of motifs adopted from myth and literature.

O presente artigo tem como objetivo analisar a intencionalidade e sua modificação na filosofia de Martin Heidegger em relação ao pensamento de Edmund Husserl. Realizamos uma pesquisa que inicia na teoria husserliana da intencionalidade como um elemento fundamental da consciência. Em seguida, apresentamos como a fenomenologia heideggeriana se transformou com o apoio da hermenêutica e como ela se distanciou das teses fenomenológicas de seu professor. Por último, mostramos qual a definição que Heidegger atribui à intencionalidade e como a estrutura ontológica chamada cuidado é um aprofundamento deste conceito, o que lhe atribui uma rica significação diante das teorias modernas que ainda estavam bastante evidentes na filosofia de Husserl.

This research concerns how lay principals are negotiating the nurturing of authentic Edmund Rice education in their schools within a period of organisational change in the 21st century. The context of this research is Queensland Catholic schools in the Edmund Rice tradition, once more commonly known as Christian Brothers’ schools. These schools claim to carry on the educational charism of Edmund Rice (1762-1844), Founder of the Christian Brothers, who began schools in Ireland to provide a holistic education for boys, especially those who were marginalised by poverty and social stigma. Christian Brothers’ tradition purports that the Edmund Rice educational charism was handed on to successive Christian Brothers’ schools by Christian Brothers; however, research indicated that there were clear deviations from the original charism just prior to and following the death of Edmund Rice, raising questions of whether these schools remained authentic carriers of the original charism. Research also suggests that these deviations resulted in number of instances when the original charism of Edmund Rice was, at best, muted, or, at worst, distorted beyond recognition. Additional investigation also demonstrates that these departures from Rice’s charism resulted in a culture that differed from Edmund Rice’s original vision for education thus raising issues of authenticity for schools in the 21st century. Since Vatican II the Congregation of Christian Brothers has undergone significant changes. Most notable has been the reduction in Brothers in leadership positions in schools. Edmund Rice’s beatification in 1996 sparked renewed interest in his original educational vision, and The Congregation of Christian Brothers world wide began to explore what this charism might mean in contemporary times. In Australia, schools changed their name from Christian Brothers’ schools to Catholic schools in the Edmund Rice tradition, as part of an attempt to develop an authentic educational vision for contemporary Australian schools. At the time of this research, there were ten schools in Queensland, all led by lay principals, within a subset of forty or more schools across Australia. In Queensland, these schools encompass a wide socio-economic spectrum and offer differing educational offerings ranging from a totally traditional curriculum, to a comprehensive curriculum, to more flexible offerings for disengaged and marginal youth; the majority of these boys’ schools are single sex schools. This researcher identified that there was lack of clarity as to what constitutes an authentic Edmund Rice school and that a lacuna existed between the organisational rhetoric and the reality of principals. Consequently, the purpose of this research was to explore what lay principals perceived to be the essential features or ethos of this educational vision and the ways they developed this ethos into an authentic Edmund Rice culture in order to determine whether these schools are authentic to the original vision of Edmund Rice. Because the purpose of this research was to explore perceptions, the epistemological position of Constructionism, using an interpretivist perspective was adopted for this research. The methodology of Case Study was utilised as it allowed for the exploration of the world of Queensland Catholic schools in the Edmund Rice tradition from the perspectives of principals: nine current principals and one past principal were studied. The literature review generated the following research questions: 1.What do principals consider are the essential features of the Edmund Rice ethos? 2.How do principals ensure that the ethos of Edmund Rice is an integral element of school culture? 3.What aspects of leadership do principals consider important in ensuring that the Edmund Rice ethos is developed into an authentic culture? The findings of this research indicated that principals perceived that the essential features of ethos were found in: providing values based education; ensuring that young people were liberated from factors which marginalised them; ensuring that their schools were places of Diversity and Inclusivity; undertaking the development of Right Relationships; and developing a strong sense of community. Principals ensured that the Edmund Rice ethos was authentically connected to school culture through: providing Social Justice Initiatives; developing spirituality and sense of the sacred; providing flexible options for a diverse range of students; and ensuring that structures and formation experiences were provided to support the development of ethos. Finally, principals articulated their leadership role: in ensuring the embedding of ethos in culture was one of cultural change agent; as a spiritual and prophetic leader; developing a student centred focus; and being a role model for leadership within the totality of the school community. The research concluded that, for these principals, the development of an authentic Edmund Rice school was embedded in these three issues: 1.Ethos: A Catholic education with values based on Edmund Rice and his educational mission; 2.Culture: A positive environment which enables and encourages the development of structures and formation experiences to support ethos; 3.Leadership: Leadership led by a principal who understands ethos and is committed to a role model of the development of an authentic culture. However, the research also concluded that, while lay principals were committed to the development of an authentic Edmund Rice school and were committed to the organisational change needed to achieve this goal, they were constrained by a variety of factors including: school context; school tradition and history; the traditions and expectations of the Christian Brothers; the financial situation of the school; support or lack of support from the college community and Edmund Rice Education. These factors make the realisation of authenticity a goal to be worked towards, rather than a concrete reality. In essence, this study concluded that, one overriding dilemma for principals was whether they were prepared to make the sometimes difficult decisions needed to ensure authenticity to the original Edmund Rice educational charism, or retain the status quo, with the knowledge that, in so doing, they may be militating against authenticity to the Edmund Rice educational vision.

This study was an investigation of the leadership required for the transmission of the charism of Edmund Rice in a time of transition from religious to lay leadership in Christian Brothers’ Schools. Historically the Christian Brothers have had a significant impact on the development of Catholic education in this country through the development of a large network of Christian Brothers’ schools. However the rapidity and depth of changes over the past two decades have threatened this position of strength and the schools now find themselves at a critical time. There is the possible risk of the gradual dilution of Christian Brothers’ schools losing their special character and their God-given charism. The study investigated the means for the effective formal and informal transmission of the charism of Edmund Rice, and the influence of leadership styles and qualities on this transmission. The two main questions were asked are: What is needed for the effective formal and informal transmission of the charism of Edmund Rice? What leadership styles and leadership qualities are required of lay principals for this transmission? The study was situated in three schools that display one of the following characteristics: A Christian Brothers’ school that had a lay principal for a period of more than five years. A Christian Brothers’ school that currently had a Christian Brother as principal. A Christian Brothers’ school that had recently changed from a religious principal to a lay principal and was in the associated processes of changing from a religious to lay leadership. The methodology used for this research study, was a case study, presented in the context of general qualitative methodology and specifically social research methodology. The major data-gathering approach was a questionnaire. Two questionnaires were used to collect the required data. The construction of the items were informed by key points, drawn from the literature review which, in turn were derived from educational leadership theories. The research undertaken in three Christian Brothers’ schools resulted in: Understanding the leaders’ perceptions of the charism of Edmund Rice; Identification of means for transmission of charism; Identification of styles of leadership and qualities of leadership which assist the transmission of charism; Informed Christian Brother’s schools of possible means for the transmission of the Edmund Rice charism in the future; and Suggested the provision of a formation program for recently appointed principals. The thesis concludes that the understanding of the Edmund Rice charism by future leaders of Christian Brothers’ schools needs to reflect the contemporary context, that takes into account the need to provide access to a Catholic education by all those who seek it rather than preserving it for those who have the capacity to pay for it; and it needs to provide spiritually nourishing environments for students within these schools. Ultimately, a real and genuine attempt to engage all people in a Catholic education that is embedded in the tradition of Edmund Rice is required. Christian Brothers’ schools require leaders who can promote and achieve the vision and mission of Christian Brothers’ schools and live out the charter of Edmund Rice through example. The leaders who are able to achieve this are people who practice elements of servant, transformational and authentic leadership. The Christian Brothers’ need to ensure that they have an appropriate formation program, that addresses these areas, for leaders of their schools.

This essay examines the persistent trope of ‘tropical degeneration’ in Arturo Burga Freitas’s Mal de gente (1943). Set in the Peruvian Amazon, the novel is the story of a young European, Edmund Rice, who, like a number of protagonists of the contemporaneous Spanish American novela de la selva, travels to the region for the purposes of work and ends up settling permanently in the jungle. The natural world depicted in Burga Freitas’s book is a zone of exploitation, characterised by the European plundering of tropical products, chiefly rubber. Yet countering this assessment of nature is the native Amazonian view of the jungle as an animate force, capable of enchanting outsiders and reducing them to a kind of vegetable state. This article explores how the idea of ‘going native’ is redefined and redeployed in Mal de gente to counter discourses of nature as an economic resource. Drawing on the work of Philippe Descola and Eduardo Vivieros de Castro, among others, this essay shows that, far from being a negative condition, the ‘degeneration’ of Burga Frieta’s protagonist is a corrective to the over-exploitation of the Amazon and a recognition of the profound interconnectedness of man and the natural world.

This chapter discusses Edmund Burke and the British Empire. The first section discusses the background of the concept of empire as it was available to Burke and his contemporaries. The second section examines the ways in which the rise of political economy affected the perception of the empire, and in particular the tension between the political reason of the state and what were increasingly claimed to be imperatives of the international trading system. The last section evaluates Burke’s position on this controversial nexus between the empire and political economy.

Trekking to Everest from the Sola Khumbu in Nepal is most definitely one of life’s great treats. When Nepal first opened up to foreigners in 1950 there was only one road from India to Kathmandu via the border town of Raxaul. Early expeditions to Everest had to trek from the plains of India either from Jogbani or Jaynagar in south-eastern Nepal. For the purist, the trail nowadays starts in the Kathmandu Valley, whilst the road head at the village of Jiri is the normal starting point for overlanders. The first week’s walking goes from west to east towards the village of Junbesi, against the grain of the land, crossing three passes and several rivers draining south from the Rolwaling and Khumbu Himalaya. Once across the Dudh Kosi River and up the hill to Lukla, the trail heads north up into the high country. Many trekkers nowadays fly directly into Lukla, where the plane lands at the impressive and frighteningly tilted airstrip built by Edmund Hillary and his Sherpa friends high on the side of the Dudh Kosi. From Lukla, the trail winds through forests of blue pine, fir, silver birch, and the ubiquitous rhododendron. In spring the hills are a mass of red, pink, and white rhododendrons. Meadows are carpeted in wild flowers—gentians, primrose, edelweiss, and the magical Himalayan blue poppy. Small Sherpa villages with their sturdy homes built from slabs of schist and gneiss have expanded with new trekking lodges springing up annually. The terraced rice paddies of the lowlands are soon left behind and apple orchards are a mass of blooms in the spring. Clouds well up and float quietly down into the valleys. The forests with their hanging mosses become eerily quiet. The senses dwell on the serene beauty of the forests and streams, all green and full of life and sound. Suddenly one’s eye is caught by something higher up, way above the clouds. With amazement, one realizes that is no cloud up there: it is a mountain, five miles high, far above the peaceful green of the valley.

The first half of the 1770s was a major transitional period for Oliver Hart. Many of the most important figures in his life, including his hero, George Whitefield, and his wife, Sarah, died. (Sarah’s death provides an opportunity to reflect on the role of women in the colonial Baptist South and on the attraction they found to the Baptist faith.) At the same time, important new figures were assuming a larger role in his life, including his understudy Edmund Botsford and the promising young Separate Baptist preacher Richard Furman. Hart struggled in the domestic sphere during the period of his widowhood, contending especially with his unruly son, John, away at Rhode Island College. He was relieved to find a new wife in Anne Marie Sealy Grimball, a member of the Charleston Baptist Church in whose conversion Hart had been instrumental some years before.

Before Oliver Hart’s arrival in Charleston, the Southern colonies had produced none of their own indigenous ministers, having always looked to the Northern colonies or to Great Britain to supply their pulpits. One of Hart’s most significant contributions was to address this need. He personally trained in his home many young Baptist men called to gospel ministry and led the Charleston Association to found the minister’s education fund, the first cooperative education effort by Baptists in America. Hart actively recruited young ministers from other regions to fill the empty pulpits of the South and counseled other novice pastors on a variety of issues in his extensive correspondence. This chapter uncovers the greatest crisis of Hart’s pastoral career, the near-usurpation of the Charleston Baptist pulpit by one of his own trainees, Nicholas Bedgegood. It also recounts the story of the conversion and ministerial call of one of Hart’s most significant protégés, Edmund Botsford.

While most Baptists ultimately supported the American Revolution, many approached the conflict with a certain ambivalence, especially in New England and Virginia, where many of the Patriot leaders had actively suppressed their religious freedoms. Oliver Hart enthusiastically backed the cause of liberty from the beginning. At age fifty-two he accepted an assignment from the South Carolina Council of Safety to join the Patriot leader William Henry Drayton and the Presbyterian William Tennent III on a recruiting mission into the Tory-infested Carolina backcountry. While Hart found this to be rugged and distressing work, the mission was successful overall. Hart used the occasion of the new South Carolina state constitution to broker something of a merger between the formerly estranged Regular and Separate Baptists of the state, believing that they could gain greater concessions for religious freedom if they displayed a unified front to the state. When the British Army invaded Charleston in 1780, Hart’s conspicuous patriotism marked him for reparations from the Crown, and he fled northward in the company of Edmund Botsford. He would never return to the South.

This chapter examines the rise of the problem of personal identity and the relation between moral and metaphysical personhood in early modern Britain. I begin with Thomas Hobbes, who presents the first modern version of the problem of diachronic identity but does not apply it to persons. I then turn to John Locke, who grounds the persistence of persons in a continuity of consciousness that is important because it is necessary for morality, thus subordinating metaphysical personhood to moral personhood. Finally, I examine how the relationship between moral personhood and metaphysical personhood is treated in three of Locke’s critics: Edmund Law, Catherine Trotter Cockburn, and David Hume.

This chapter examines probability, which, during the eighteenth century, was customarily interpreted as the calculus of reasonableness for a world of imperfect knowledge. Enlightenment thinkers applied the mathematics of chance to an implausibly rich variety of issues. They used it to demonstrate the rationality of smallpox inoculation, to show how degrees of belief should be apportioned among testimonies of various sorts, and even to establish or preclude the wisdom of belief in biblical miracles. Probabilists also stressed the applicability of their subject to actuarial and demographic matters. Probability calculations based on mortality records had been used increasingly to set rates for life insurance and annuity purchases since Edmond Halley published the first life table in 1693. Mathematicians all over Europe, but especially in the great commercial states, the Netherlands and Great Britain, applied their skill to political arithmetic during the eighteenth century. Meanwhile, some of mathematician Pierre-Simon Laplace's most important contributions arose from his work on population estimates and other demographic problems.

Many people in later eighteenth-century Britain, varying from rich merchants and absentee planters to workers on ships or in manufactures serving the islands, had concerns with the West Indies. In leading ports like London, Bristol, and Liverpool, West Indians organized themselves into associations to promote their interests. Such people sought to influence government and to act as a group in the House of Commons. Such influence as they were able to exert depended principally on the persuasive case that they were able to establish about the importance for Britain of the wealth generated by the West Indies. Edmund Burke and his political connection, the Rockingham Whigs, were firmly committed to this view and sought to enlist British West Indians as their political allies.

Glycoprotein Ib (GPIb) mediates von Willebrand factor-dependent platelet adhesion and participates in the resulting platelet activation process. In the present investigation, the primary structure of human platelet GPIb was studied. GPIb and its proteolytic fragment glycocalicin were purified to near homogeneity from human platelets by affinity chromatography using wheat germ agglutinin and anti-GPIb monoclonal antibody (D. Nugent, University of Washington) coupled to Sepharose. GPIba chain, β chain, and glycocalicin were isolated, reduced and carboxymethylated, and then fragmented by trypsin and S. aureus V8 protease. Peptides were isolated by HPLC and subjected to amino acid sequence analysis. Approximately 200 amino acid residues were identified. Affinity purified rabbit antibodies directed against the a chain, the ft chain, and glycocalicin were prepared and shown to be monospecific by Western blot analysis. Total RNA was prepared from human erythroleukemia cells grown in the presence of phorbol acetate. Poly(A)+ RNA was selected and used to prepare a cDNA library in λgt11. The library was screened with [125]I-labeled polyclonal antibody to glycocalicin. The clone with the largest cDNA insert was sequenced and shown to code for amino acid sequences corresponding to those determined by Edman degradation of glycocalicin. The predicted amino acid sequence contains at least six tandem repeats of 24 amino acids that are highly homologous with 13 repeats present in leucine rich α2 glycoprotein of human plasma. Another region in the protein contains a second repeat rich in threonine and serine, which shows some homology to a 9 amino acid repeat in the connecting region of human factor V. This region is probably the major site of attachment of clusters of O-linked carbohydrate in GPIbα. These results indicate that human platelet glycoprotein Ibα has a multi-domain structure composed of a number of repetitive sequences. Supported in part by grants from the American Heart Association, Robert Wood Johnson Foundation, Veterans Administration, and National Institutes of Health.