PALIMPSESTS AND QUESTIONS OF CANONISATION

The article analyses the relationship between various modern Jewish encyclopedias published at the beginning of the twentieth century. In particular, it addresses the German‐Jewish encyclopedias of the Weimar period and considers their central linkages between different scholarly and cultural webs. Adapting the concept of “palimpsests” as developed in literary studies, it is possible to illuminate and describe the interdependencies among these scholarly works. Over several decades, the differing trans‐textual relationships, intersections and overlappings of the encyclopedias are viewed as a strategy and means to form a modern Jewish canon of knowledge.     

Over-specified referring expressions impair comprehension: an ERP study

Speakers often include extra information when producing referring expressions, which is inconsistent with the Maxim of Quantity (Grice, 1975). In this study, we investigated how comprehension is affected by unnecessary information. The literature is mixed: some studies have found that extra information facilitates comprehension and others reported impairments. We used an attentional-cueing paradigm to assess how quickly participants could orient attention to an object upon hearing a referring expression, such as the red square. If there are two squares differing in color, then the modifier is required. However, if there is only one (red) square, then the modifier is unnecessary. We also recorded event-related potentials (ERPs) in order to investigate online processing. Reaction times were significantly longer for referring expressions that contained extra information, and ERPs revealed a centroparietal negativity (N400) that emerged approximately 200–300 ms after modifier onset. We conclude that referring expressions with an unnecessary pre-nominal modifier impair comprehension performance.     

Sin and bioethics: why a liturgical anthropology is foundational.

The project of articulating a coherent, canonical, content-full, secular morality-cum-bioethics fails, because it does not acknowledge sin, which is to say, it does not acknowledge the centrality of holiness, which is essential to a non-distorted understanding of human existence and of morality. Secular morality cannot establish a particular moral content, the harmony of the good and the right, or the necessary precedence of morality over prudence, because such is possible only in terms of an ultimate point of reference: God. The necessity of a rightly ordered appreciation of God places centrally the focus on holiness and the avoidance of sin. Because the cardinal relationship of creatures to their Creator is worship, and because the cardinal corporate act of human worship is the Liturgy, morality in general and bioethics in particular can be understood in terms of the conditions necessary, so as worthily to enter into Eucharistic liturgical participation. Morality can be summed up in terms of the requirements of ritual purity. A liturgical anthropology is foundational to an account of the content-full morality and bioethics that should bind humans, since humans are first and foremost creatures obliged to join in rightly ordered worship of their Creator. When humans worship correctly, when they avoid sin and pursue holiness, they participate in restoring created reality.     

Priming Sentence Production in Adolescents and Adults with Attention-Deficit/Hyper-Activity Disorder

Theoretical accounts of attention-deficit/hyperactivity disorder (ADHD) posit a prominent role for problems in response inhibition (Nigg 2006). A key avenue for impulsivity in children with ADHD is inappropriate language expression. In this study, we sought to determine whether poor inhibitory control affects language production in adolescents and adults with ADHD. One hundred and ninety-five participants (13–35 years old; 65% male) were presented with two pictures and a verb, and their task was to form a sentence. If deficits in response inhibition affect language production, then participants with ADHD should be more likely than non-ADHD controls to begin speaking before having formulated a plan that will allow a grammatical continuation. The results showed that the ADHD-combined subtype, in particular, was more likely to produce an ungrammatical sequence. Effects were not moderated by age or gender. These data suggest that response suppression deficits in ADHD adversely affect the basic processes of sentence formation.     

Genetic engineering: prospects and recommendations--recommendations of the 1983 Summer Conference of the Institute on Religion in an Age of Science, Star Island, N.H., 30 Jul-6 Aug 1983

Abstract. At the 1983 Summer Conference on the Institute on Religion in an Age of Science, working groups chaired by the coauthors outlined some of the prospects for the use of somatic and germ line genetic engineering and related biological technologies to alleviate disease and to modify human behavior. They then offered a series of recommendations concerning the application of genetic engineering to persons and the monitoring of medical research and therapy.     

Physician-assisted suicide reconsidered: dying as a Christian in a post-Christian age.

The traditional Christian focus concerning dying is on repentance, not dignity. The goal of a traditional Christian death is not a pleasing, final chapter to life, but union with God: holiness. The pursuit of holiness requires putting on Christ and accepting His cross. In contrast, post-traditional Christian and secular concerns with self-determination, control, dignity, and self-esteem make physician-assisted suicide and voluntary active euthanasia plausible moral choices. Such is not the case within the context of the traditional Christian experience of God, which throughout its 2000 years has sternly condemned suicide and assisted suicide. The wrongness of such actions cannot adequately be appreciated outside the experience of that Christian life. Traditional Christian appreciations of death involve an epistemology and metaphysics of values in discordance with those of secular morality. This difference in the appreciation of the meaning of dying and death, as well as in the appreciation of the moral significance of suicide, discloses a new battle in the culture wars separating traditional Christian morality from that of the surrounding society.     

Christian bioethics as non-ecumenical.

A community's morality depends on the moral premises, rules of evidence, and rules of inference it acknowledges, as well as on the social structure of those in authority to rule knowledge claims in or out of a community's set of commitments. For Christians, who is an authority and who is in authority are determined by Holy Tradition, through which in the Mysteries one experiences the Holy Spirit. Because of the requirement of repentance and conversion to the message of Christ preserved in the Tradition, the authority of the community must not only exclude heretical teaching but heretical communities from communion. Understanding Christian bioethics requires a focus on the content of that bioethics in terms of its social context within a right-believing, right-worshipping community. Christian bioethics should be non-ecumenical by recognizing that true moral knowledge has particular moral content, is communal, and is not fully available outside of the community of right worship. The difficulty with Roman Catholicism's understandings of bioethics lies not just in its continued inordinate accent on the role of reason apart from repentance (as well as in its defining novel doctrines), but in Roman Catholicism's not recognizing that the contemporary, post-Christian age is in good measure the consequence of its post-Vatican II failure to call for a return to the traditional pieties and asceticisms of the Fathers so that all might know rightly concerning the requirements of Christian bioethics.