Books on the topic 'Person-place relationships'

This chapter is about a fundamental Tongan cognitive style or cultural model. What happens to an individual’s ego is not the focus of that individual’s attention. One focuses on an other-than-ego individual (or more than one individual, or a group) and the consequences of one’s behavior on that person. In other words, a point, i.e., a place, person, or event, is chosen in the field of ego—i.e., the spatial field, social field, or event field—and other points are put in relationship to the previously chosen one, either centripetally, i.e., toward it, or centrifugally, i.e., away from it. The chapter first illustrates the presence of such a Tongan mental construction in the domain of spatial relationships and then shows it repeated in other domains of knowledge, e.g., social relationships or social cognition. This finding led to the hypothesis of a fundamental role played by cultural models in metacognition.

This book examines the varied and complex factors that affect an individual’s decision to confide in another person. It probes the experiences of a set of graduate students over the course of their first year in their programs and compares them with those of nationally representative populations. The findings show that decisions about whom to turn to when seeking confidants are influenced by the complicated nature of social relationships, as well as the contexts where those relationships take place. The book describes an alternative view of social support, one in which actors are mostly pragmatic in their decisions about expressing vulnerability, and one in which contexts—the institutional spaces where people spend their daily lives—are at least as important as network structure in shaping their decisions.

Social Poverty draws on 192 interviews with young, low-income, unmarried parents to investigate the concept of social poverty, using the setting of a government-funded relationship education program. While commentators and academics have excoriated such programs for the value system they imply and their intervention results, participants are huge fans of them. Although critics view participants’ financial needs as dominating their social concerns, participants themselves are acutely aware of their relational needs. These needs drive their participation in and enthusiasm for the program. This study illustrates the fundamental importance to policy and poverty studies of properly understanding social poverty. Social poverty means not having adequate high-quality, trusting social relationships to meet core socioemotional needs. Poverty scholars typically focus on the economic use value of social ties—how relationships enable access to job leads, informal loans, or a spare bedroom. While such resources can be essential, this focus ignores the fundamental place of socioemotional needs in our lives and the extent to which avoiding or alleviating social poverty is a central motivation for many. As one young mother says, without her boyfriend she would “probably be the loneliest person on Earth.” Therefore, to accurately assess policy impacts and comprehend individuals’ behaviors, we must pay attention to both material and social hardships.

Internalism represents the first-person point of view where knowledge is grounded by your own experience and by your own capacity to reason: if you can't see for yourself why you should believe something, you don't actually know it. Externalists say knowledge is a relationship between a person and a fact, and this relationship can be in place even when the person doesn't meet the internalist's demands for first-person access to supporting grounds. ‘Internalism and externalism’ also explains Robert Nozick's externalist tracking theory of knowledge and its difficulty, the ‘Generality Problem’. Many different solutions have been advanced, drawing on everything from patterns in natural language to the science of belief formation.

‘No person could be really well … without spending at least six weeks by the sea every year’ In Sanditon, Jane Austen writes what may well be the first seaside novel: a novel, that is, that explores the mysterious and startling transformations that a stay by the sea can work on individuals and relationships. Sanditon is a fictitious place on England’s south coast and the obsession of local landowner Mr Thomas Parker. He means to transform this humble fishing village into a fashionable health resort to rival its famous neighbours of Brighton and Eastbourne. In this, her final, unfinished work, the writer sets aside her familiar subject matter, the country village with its settled community, for the transient and eccentric assortment of people who drift to the new resort, the town built upon sand. If the ground beneath her characters’ feet appears less secure, Austen’s own vision is opening out. Light and funny, Sanditon is her most experimental and poignant work.

Christians ought to be the people who most support singleness, given what scripture and tradition suggests—but they do not. Despite the fact that almost half of all Americans are single, singleness remains an often-overlooked oddity in American culture and in Christian communities. This book examines a variety of forgotten ways of being single: never-married, casual uncommitted relationships, committed unmarried relationships, same-sex attracted singleness, widowhood, divorce, and single parenting. Each chapter focuses on a different way of being single that draws together cultural commentary and Christian debate. Each chapter also features a holy guide—a person who lived that way of being single—who offers a new perspective on singleness, the church, and what it means to be a single Christian disciple. By considering all these states of single life, perhaps the contemporary church can learn how to be more appreciative and responsive to Christian singleness. A good theology of singleness is crucial for the well-being of Christian community. I argue that, in fact, for much of Christian tradition, Christians have been thinking about singleness in far more diverse ways than contemporary Christians think about singleness. This book therefore provides a starting point for restoring singleness, in all its amazing varieties, to its rightful place in Christian tradition.

This book explains the rational basis of the law of tracing, and why and when English law makes claims to traceable proceeds available. Tracing enables a claimant to make a proprietary claim to an asset acquired by a defendant from a third party, on the grounds that that asset represents the ‘traceable proceeds’ of another asset that belonged to the claimant. The book argues that the rules that allow this connection between assets to be established—the rules of tracing—aim to strike a balance between preserving the autonomy of defendants in making decisions to acquire or retain assets and preventing them from exploiting their power to deprive claimants of rights by such decisions. This account of tracing explains its historical development and its application in modern contexts. It also explains the availability of claims to traceable proceeds: an exploitation of power, of the kind that tracing is concerned with, can take place only in the context of a prior relationship of ‘control of assets’, whereby one person has a legal power to vary the legal rights of another with respect to some assignable right, owes that other a duty in respect of the exercise of that power, and is able to validly exercise the legal power in breach of that duty. These relationships, which exist both at law and equity, overlap with the categories of ‘fiduciary duties’ or ‘property rights’, but share additional and distinctive characteristics that justify the availability of tracing.

Patriotism by Proxy develops a new understanding of the connections between American literature and American lives by focusing on a historic moment when the military transformed both. At the height of the Civil War in 1863, the Union instated the first-ever federal draft. Paired with the Emancipation Proclamation, the draft inaugurated new relationships between the nation and its citizens. A massive bureaucratic undertaking, the draft redefined the American people as a population. Equitable as the system was in theory, the draft laid bare social divisions, as wealthy draftees could hire substitutes to serve in their stead. A unique feature of the Civil War draft, substitutes reflect the transformation of how the state governed American life: the draft is the context in which American politics met and also transformed into a new kind of biopolitics. Replicating the core assumption of representative democracy that enables one person to stand in as a political proxy for another, the substitute took the place of the draftee and stood in uneasy relationship to the volunteer. Censorship and the suspension of habeas corpus prohibited free discussions over the draft’s significance, making literary devices and genres the primary means for deliberating over the changing meanings of political representation and citizenship. Assembling an extensive textual and visual archive, Patriotism by Proxy examines the draft as a cultural formation that operated at the nexus of political abstraction and embodied specificity, where the definition of national subjectivity was negotiated in the interstices of what it means to be a citizen-soldier.

In this intriguing book, Hendrik Hartog uses a forgotten 1840 case to explore the regime of gradual emancipation that took place in New Jersey over the first half of the nineteenth century. In Minna’s case, white people fought over who would pay for the costs of caring for a dependent, apparently enslaved, woman. Hartog marks how the peculiar language mobilized by the debate—about care as a “mere voluntary courtesy”—became routine in a wide range of subsequent cases about “good Samaritans.” Using Minna’s case as a springboard, Hartog explores the statutes, situations, and conflicts that helped produce a regime where slavery was usually but not always legal and where a supposedly enslaved person may or may not have been legally free. In exploring this liminal and unsettled legal space, Hartog sheds light on the relationships between moral and legal reasoning and a legal landscape that challenges simplistic notions of what it meant to live in freedom. What emerges is a provocative portrait of a distant legal order that, in its contradictions and moral dilemmas, bears an ironic resemblance to our own legal world.

This chapter restores the place of the body within Aquinas’s theory of the composition of human nature, explaining his account of the body’s autonomy relative to the soul. The central arguments of the entire study are elaborated: theological problems, particularly the bodily resurrection, led Aquinas to emphasize the body’s goodness; Aquinas thinks that the individuality of the whole person had its origins in matter; the individual body’s autonomy is underpinned by its unique ‘dimensive quantity’—a corporeal form, but an ‘accidental’, not a substantial form, which individualizes the body’s matter. These arguments are established through attending to: essence and its relationship to the individual; the beauty of the human body; embryology, heredity, and the structure of matter; and individuation. A theme running through the chapter is Aquinas’s radical remodelling of Peter Lombard’s concept of the ‘truth of human nature’, i.e. that from which the resurrected body will be constituted.

John Stuart Mill observed in his Autobiography that he was a rare case in nineteenth-century Britain because he had not lost his religion but never had any. He was a freethinker from beginning to end. What is not often realized, however, is that Mill’s life was nevertheless impinged upon by religion at every turn. This is true both of the close relationships that shaped him and of his own thoughts. Mill was a religious sceptic, but not the kind of person which that term usually conjures up. The unexpected prominence of spirituality is not only there in Mill’s late, startling essay, ‘Theism’, in which he makes the case for hope in God and in Christ. It is everywhere—in his immediate family, his best friends, and his vision for the future. It is even there in such a seemingly unlikely place as his Logic, which repeatedly addresses religious themes. John Stuart Mill: A Secular Life is a full biography which follows one of Britain’s most well-respected intellectuals through all of the key moments in his life from falling in love to sitting in Parliament and beyond. It also explores his classic works including, On Liberty, Principles of Political Economy, Utilitarianism, and The Subjection of Women. In this well-researched study which offers original findings and insights, you will encounter the Mill you never knew; the Mill that even some of his closest disciples never knew. This is John Stuart Mill, the Saint of Rationalism—a secular life and a spiritual life.

The Oxford Handbook of Johannine Studies offers a comprehensive introduction to and discussion of contemporary study of the Gospel and Letters of John. The 24 chapters, all written by leading specialists in the field, cover the text and literary sources of the Johannine literature; its historical origins and context; and its conceptual background in Greek and Jewish thought, as well as its relationship to and reception among the Gnostics. Separate chapters discuss recent approaches to the Gospel and Letters from narrative, gender-related, ideological, and sociological perspectives, as well as their use of symbolism. The major Johannine theological themes are all discussed, including the role of ‘the Jews’, the attitude to Scripture and law, dualism, eschatology, the person and purpose of Jesus, the experience of eternal life and the Spirit, and ethics. The place of the Johannine literature in the church’s canon and the emergence of a commentary tradition close the volume. Each chapter gives a balanced overview of scholarly debate, while also offering a clearly presented response from the perspective of the author.

The book examines the history of metaphysical accounts of human nature, and the ethical and political consequences of such accounts. In so doing, it produces a history of the concept “human,” illuminating how our self-understanding as human has evolved across time and place. The book starts with ancient Greek, classical Chinese, and medieval Arabic accounts of human nature and ends with contemporary evolutionary theory and the transhumanist movement. It examines problems ranging from the intelligibility of Christian Incarnation (a relationship between divine person and human beings) to problems posed by genetic engineering and artificial intelligence. It spans not just history of philosophy but also political science, religion, medical ethics, and the history of art and science fiction. It examines the role that the concept “human” has had for racist, sexist, and speciesist thought. Finally, the book highlights a long-standing battle between naturalistic accounts of human beings (on which human beings are just another part of nature) and rationalist-exceptionalist accounts (on which human beings are not merely distinctive but superior to other kinds of things in virtue of their cognitive capacities).

Since the release of the documentary Blackfish in 2013, millions around the world have focused on the plight of the orca, the most profitable and controversial display animal in history. Yet, until now, no historical account has explained how we came to care about killer whales in the first place. Drawing on interviews, official records, private archives, and his own family history, Jason M. Colby tells the exhilarating and often heartbreaking story of how people came to love the ocean's greatest predator. Historically reviled as dangerous pests, killer whales were dying by the hundreds, even thousands, by the 1950s--the victims of whalers, fishermen, and even the US military. In the Pacific Northwest, fishermen shot them, scientists harpooned them, and the Canadian government mounted a machine gun to eliminate them. But that all changed in 1965, when Seattle entrepreneur Ted Griffin became the first person to swim and perform with a captive killer whale. The show proved wildly popular, and he began capturing and selling others, including Sea World's first Shamu. Over the following decade, live display transformed views of Orcinus orca. The public embraced killer whales as charismatic and friendly, while scientists enjoyed their first access to live orcas. In the Pacific Northwest, these captive encounters reshaped regional values and helped drive environmental activism, including Greenpeace's anti-whaling campaigns. Yet even as Northwesterners taught the world to love whales, they came to oppose their captivity and to fight for the freedom of a marine predator that had become a regional icon. This is the definitive history of how the feared and despised "killer" became the beloved "orca"--and what that has meant for our relationship with the ocean and its creatures.

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!