Search Results

The original context of C. 8.55.8 is gifts of a patron to his freedmen which could be revoked if he subsequently had children. After the revival of Roman law in the Middle Ages the text was given both wider application, developing the idea it contains, and restrictive application to the original context. There is some correspondence with the general more restrictive approach to the texts, for example, by the Humanists, but even they recognise the wider application in practice.

This chapter discusses the development of the prayer economy, whereby gifts are exchanged for blessings, prayers, and intercession with God. It argue that certain processes of commodification have been central to the personalization of religious authority in the figures of certain Muslim religious leaders with reputations as saints who have become more privatized religious figures akin to free-floating sanctifiers in a religious economy that is more like a market.

This chapter probes the reasons for consumers’ eagerness to embrace the digital marketplace despite the sacrifice of their ownership rights. It argues that the preference for digital goods is at least partially caused by consumers’ lack of information about what rights they are acquiring in digital goods. Digital retailers frequently employ misleading languages such as “buy,” “own,” “purchase” or “sell.” The chapter reports the results of a study that reveals consumers consistently overestimate their rights in digital goods, and that they prefer to purchase goods that allow them to exercise rights commonly associated with ownership. Many consumers have misconceptions about whether they can resell, lend or gift their digital goods purchased through the “Buy Now” button. A better approach should be to use short notices that unequivocally inform consumers what they are getting.

On the eve of Dani’s wedding the men participated in an elaborate ritual in the desert, which is described in great detail. The ritual was a conscious parody of religious initiatory rituals and culminated with performances of gift-giving to the groom.

Chapter 6 provides further examples of what it would mean to act as something like a pirate philosopher in the sense of performatively trialling new ways of composing, publishing and circulating knowledge and research. But it also shows how certain elements of these new ways of being, thinking and doing are already present within the academy (e.g. the publication of work in multiple places, including in draft, pre-print and “grey literature” form, with little attention often being paid to copyright agreements). In doing so, chapter 6 demonstrates how Hall’s argument in Pirate Philosophy regarding the importance of not only what a theorist writes, but also the theory he or she acts out and performs, relates to his own publication with a “brand name” legacy press of a print-on-paper codex book that takes pirate philosophy as one of its subjects.

Chapter 5 is the second of three chapters focused on oral-literate idioms, this time introducing a new theme—called “poet-patron”—and charting its written oral-connected versions and oral-literate (metaphorical) versions. In Widsith and Deor the theme, as an oral-traditional idiom, portrays poets and patrons as characters who exemplify the symbiosis of appropriate socio-political deeds and words of praise. In Advent Lyrics, The Gifts of Men, “Alms-Giving,” and Thureth the theme metaphorically represents the interrelationship between God’s generosity and human praise.

When a patient or patient’s family presents a psychiatrist with a gift, the clinician is challenged to maintain appropriate professional boundaries but have the flexibility to respond with warmth and appreciation. The psychiatrist must consider such factors as the intention of the gift, its value to the patient, and the anticipated effect of accepting or refusing it on the patient and the treatment. Psychiatric practitioners are ethically obligated to consider patients’ best interests when deciding about how to handle the offer of a gift. Ethical deliberations about such situations occur on a case-by-case basis and require careful analysis of how to promote the patient’s best interest while adhering to professional ethics. In this article, members of the McLean Hospital Ethics Committee present a pragmatic model for managing the presentation of a gift from a patient or a patient’s family member.

When taken too far, certain well-intentioned ethical guidelines can become transformed into artificial boundaries that serve as destructive prohibitions and thereby undermine clinical effectiveness. Rigid roles and strict codified rules of conduct between therapist and client can obstruct a clinician’s artistry. Those anxious conformists who go entirely by the book, and who live in constant fear of malpractice suits, are unlikely to prove significantly helpful to a broad array of clients. The author argues that one of the worst professional/ethical violations is to permit current risk-management principles to take precedence over humane interventions.

The fourth chapter closely examines the case of a Georgian judge on the USSR Supreme Court, Levan K. Chichua, who was arrested for accepting bribes in 1949. Chichua’s story sheds light on contested notions of gift giving, bribery, and social reciprocity. The idea of the “cultural broker” as a key figure in the Soviet courts is also introduced here. Cultural brokers were individuals who had familiarity with both the Soviet legal system and local traditions and practices, and who prospered by moving back and forth between them, negotiating deals while bridging cultural gaps.

Gifts flowed from Indonesian sultans and princes to Dutch royals from initial encounters in the early seventeenth century through to the mid-twentieth. These artefacts of material culture, such as ceremonial and ritual objects, fashioned from costly materials and exhibiting a high degree of artistry, embody statements about power, sacredness, and projection of the royal self. Paintings and photographs of the gifts and documents from the royal givers indicate how Indonesian sultans perceived their relations with the Dutch monarchy. Visual records of processions and pageants in the colony also offer evidence of presentation of the royal self to Dutch and Indonesian audiences alike. Imperial historiography, resting on colonial archives, tends to cast the colonised in the single role of subjects and their history as a chapter in the history of the Dutch overseas. In considering both partners in the cross-cultural colonial encounter, Indonesians become star performers of their own history. We can fit the short European period into a much longer Indonesian historical experience of foreign traders, adventurers, raiders, assimilated and temporary conquerors.

When Ruth Krauss recovered from her bout ofmkl spinal meningitis, she and Crockett Johnson decided to travel to Europe and applied for new passports in the fall of 1964. Before departing, however, they joined protests against the Vietnam War. Johnson was one of the sponsors of the Assembly of Men and Women in the Arts, Concerned with Vietnam. Krauss also lent her voice to the antiwar movement by signing, along with 400 others, a statement that appeared in the New York Times on April 18, 1965. Titled “End Your Silence” and subtitled “A Protest of Artists and Writers,” the full-page ad called for “an immediate turning of the American policy in Vietnam to the methods of peace.” By the time the ad appeared, Krauss and Johnson had embarked for Europe, returning on July 2. As she approached her sixty-fourth birthday, Krauss was thriving professionally, but found it difficult to bring her new poetic sensibility into children’s books. Meanwhile, Johnson, disappointed by the reviews for his Magic Beach and The Emperor’s Gifts, turned to painting, even as Krauss’s creative work was finding its way into the counterculture.

Between 1807 and 1812 the factory system reached institutional maturity, with a dozen posts serving Indian communities from the southern Appalachians to the Missouri Valley. These trading houses continued to serve the local agendas of Native American chiefs and hunters, as well as several different federal imperatives: diplomacy, land-acquisition, and the Indian “civilization” program. Some generated considerable business and revenue through sales of high-demand items like lead and small furs. Some provided acculturating Indians like the Wyandots with agricultural hardware and sophisticated consumer goods, encouraging their “civilization.” Some benefited only well-connected chiefs or private traders to whom the factors extended credit. One (Tellico) used factory debts and bribes to secure land cessions, but at the cost of a political revolution among the Cherokees. The trading houses became centers of dialogue between American national policies and local Indian socio-political aspirations, the latter of which, more often than not, prevailed.

Chapter 3 is the beginning of an in-depth treatment of Congar’s theory of doctrinal development. It gives a general outline of Congar’s theory, enumerates briefly the four motors of doctrinal development, explains Congar’s presuppositions, and then proceeds to take up Newman’s insights into the subject from the previous chapter and applies them to development theory. Specifically, the example of the Assumption is used to illustrate Newman’s Informal Inference, wherein antecedent considerations are met by positive evidences. The chapter finishes with a detailed exposition of motors (1) and (2), namely, those of the active subject. In terms of (1) connatural experience, Newman’s Natural Inference is given theological application by a consideration of sanctifying grace and the intellectual gifts of the Holy Spirit. In terms of (2) theological argument, Newman’s Formal Inference is likened to the (Scholastic) theological conclusion, whereas his Informal Inference is likened to (Scholastic) arguments ex convenientia.