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This chapter completes the defence of timbral sonicism by defending it against the kinds of contextualist counter-examples produced by Levinson: thought-experiments intended to demonstrate that two composers working in distinct musico-historical contexts invariably compose distinct works, even if the said works sound exactly alike. The leading idea behind such thought-experiments is that a composer's occupancy of a certain position in musico-historical space is determinative of many of her work's artistic, aesthetic, and expressive properties. Hence, if two composers occupy distinct such positions, their works, even if sonic doppelgangers, will inevitably differ with respect to such properties, and so by Leibniz's Law, will fail to be identical. The chapter concludes that the examples taken to demonstrate that works may differ aesthetically, artistically, or expressively without differing sonically prove no such thing. They are either ill-formed or else can be explained away in a manner consistent with timbral sonicism.

This chapter discusses how historical context and personal experiences influence the legal values of justices, but the connections are imperfect and unpredictable. It argues that legal values are not independent of politics. As legal regimes evolve, so too do the patterns of legal values that justices hold. Adhering to these legal values may lead justices to vote against their immediate policy preferences. Once a justice subscribes to a doctrine, it does indeed act as a constraint. But justices typically associate themselves with legal values that tend to promote their favored outcomes. Personal experiences also shape a justice's support for stare decisis. Whether previous experience is measured in federal or total terms, justices who had more experience as a judge before coming to the Court show higher levels of influence by precedent.

This chapter introduces the Receptive Ecumenism and Catholic Learning project, the key thinking that drives it, and its core theological, ecclesiological, and practical implications. It unfolds in five steps. The first section briefly identifies the fundamental ecclesial-theological context and presuppositions within which the project is situated. The second and third sections deal, respectively, with the broader intellectual and ecclesial-historical contexts that have also helped shape the thinking and vision at work in the project. Sections four and five give full articulation to the twin key concepts of Receptive Ecumenism and Catholic Learning.

The Conclusion summarizes the book's main themes and ideas about David Brainerd's life. The chapter states that David Brainerd, like most people, was a complex individual who can only be understood within his own formative cultural and historical context. Finally the closing chapter concludes that examination of Brainerd's biographers, hagiographers, and others also tells us much about American religious culture.

The concluding chapter summarizes the two readings of the Judaism that have been offered in this study. It also summarizes the reasons recurring throughout the study that explain why Jewish texts are ambiguous as they are. Two widely different readings of Jewish texts are possible because of the ambiguities of meanings of specific words, phrases, or entire narratives; different texts presenting opposing viewpoints; uncertainties regarding the importance assigned to specific texts; differing approaches to the use of historical context in understanding a text; and differing assumptions on whether one should emphasize the moral progress of a text over earlier sources or its moral deficiencies compared with modern sources.

This chapter provides an overview of the historical context relating to alienation, beginning with Richard Gardner's introduction of parental alienation syndrome, followed by a discussion of Kelly and Johnston's reformulated model and further developments in the field. Next, it discusses the need for differentiating alienation from other types of parent-child contact problems, including justified rejection, and the challenges in making this distinction. It concludes by discussing the current debate about whether alienation is a diagnosis or “syndrome”.

This chapter investigates the seventeenth-century cultural and historical context of Milton's portrayal the relationship of Adam and Eve in Paradise Lost. This approach aims to bring the intellectual, doctrinal, and political debates with which he engaged in his portrayal of the relationship between the sexes. The chapter examines Milton' understanding of the ideas of woman, womanhood, and the cultural debates about the relationship of man and woman in marriage and in the household, and the ways in which these conceptions formed his political and theological outlook. Milton's thoughts on gender and marriage, which were grounded in reformation and seventeenth-century Puritan teachings, in political debates on family and political obligation, and in the ideological and imaginative relationships between politics and gender, formed his prose and poetry on the relationship of man and woman.

This chapter places the religious and spiritual lives of contemporary emerging adults in the historical context of the last quarter century and compares them, in the area of religion, to older adults in more recent years. How different are emerging adults, as regards religion, from older adults today? How different are they from their age counterparts in previous decades? And how might those differences vary by religious tradition? These are the questions of life course and historical context that this brief chapter addresses.

With this interpretation of Hegel's larger project to draw upon, the third chapter turns to Hegel's mature philosophy of religion itself. Understanding the multiple tasks that Hegel's philosophy of religion takes on requires situating it in relation to both the more immediate historical context and the systematic philosophical context. The former enables us to appreciate the social concerns that continue to occupy Hegel during the Napoleonic and post-Napoleonic periods. The latter addresses the movement from Hegel's logic through the emergence of the conception of spirit; it thus articulates the philosophical presuppositions of the starting point of Hegel's philosophy of religion.

Even if they believe in the Darwin's theories of evolution, people who assert the truth of the bible are stubborn as they would assume the stories in a historical context instead of adopting how other religions would emphasize the symbolisms that underlie such narratives. Although these people really believe in their faiths, the question arises on whether these believers have to search continuously for scientific evidences that could possibly support their claims. This chapter attempts to come up with general conclusions and views about the nature of such religious beliefs, science, and how these two very different elements when joined, produce a whole new perspective through exploring the validity of the Bible as a collection of historical facts and the potential significance of archaeology in analyzing such stories.

The chapter explores the question of Calvin's relationship to the Swiss Reformed churches, which has been largely ignored by historians with one or two exceptions. Yet there is no ignoring the fact that Calvin developed in the context of the Swiss Confederation before becoming a figure of international importance. The chapter then examines Calvin's delicate relationship with Bernese and Zurich theologians, taking predestination and the Eucharist as starting points. The final section is devoted to the European repercussions of Calvin's thought. The chapter concludes that the myth of the solitary leader as promulgated by many historical studies is not applicable to Calvin any more than it is to Luther.

The interpretation of any provision of the EC Treaty must be guided by its aims referred to in Article 2 EC. In order to prepare the foundation for a doctrinal analysis, this chapter starts off by setting out in which sense free, i.e., unrestricted, movement of capital within the Community helps in attaining the Treaty aims. In a second step, it assesses whether the findings just gained apply equally in a third-country context. It is argued that the aims pursued with the freedom of capital movement do not suggest a narrower interpretation of Article 56 (1) EC, but they favour free, i.e., liberalized, capital movement, including cross border direct investment, between the Member States and non EC countries. Moreover, the genesis of the rules on free movement of capital indicates a drive to (almost) complete liberalization of capital movement. It can hardly be doubted that the current provisions bear the hallmarks of the ‘economist camp’ and embrace a liberal undercurrent both in an intra-Community and a third-country context. The respective results reached guides the construction of the freedom throughout this book.