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The null hypothesis offers close to null prediction. Directional hypotheses are relatively easy to satisfy and offer correspondingly vague predictions. Quantitative hypotheses (models) are hard to satisfy and offer quantitatively falsifiable predictions. The customary hypothesis-testing recipe in social sciences, “hypothesis → data collection → testing → acceptance/rejection,” is only a single cycle in an ascending spiral. Having “p=.01” does NOT mean confirmation in 99% of replications.

A professional book copyist and already well-traveled among Vaiṣṇavas before studying with the Gosvāmīs in Vraja, Śrīnivāsa was ideally suited to distribute the Caitanya caritāmṛta and Gosvāmī treatises. Losing the manuscripts made more urgent his mission to consolidate community, so convert Rājā Vīra Hamvīra materially intervened. Śrīnivāsa invited Vaiṣṇavas to regional gatherings, melās, where he distributed copies. Narottama Dāsa hosted the largest festival at Kheturī to install images of Kṛṣṇa, Rādhā, and Caitanya. Planned a year in advance, devotees from all of Bengal and Orissa attended. At the height of one kīrtana session, devotees reported seeing Caitanya and his entourage, dhāma, magically dancing with Śrīnivāsa and the current entourage. At that moment, the Vaiṣṇava community was reconstituted and the Gauḍīya Vaiṣṇava world reassembled as a whole. Following the paradigm of replication inherent in this maṇḍala, each guru-lineage was subsequently understood to replicate the original community around Caitanya in a fractal-like history.

Although clonality is often discussed in reference to whole organisms, the phenomenon also applies to (and is underlain by) genetic processes operating within each individual. All forms of clonal reproduction begin with the faithful replication of genetic material. This chapter discusses the clonal propagation of nucleic acids (via DNA replication) and of entire nuclear genomes and chromosome sets (via mitosis) in populations of somatic cells. It also describes how mitochondrial genomes, as well as particular kinds of sex chromosomes, provide special examples of genetic systems that abstain from recombination. The net result of such micro-asexual processes is a multicellular individual, which can thus be viewed as a tightly knit colony of clonemate cells.

This chapter discusses replication. The crucial role of replication is well established in science generally. The undetected equipment failure, the rare and possibly random human errors of procedure, observation, recording, computation, or report are known well enough to make scientists wary of the unreplicated experiment. When we add to the possibility of the random “fluke,” common to all sciences, the fact of individual organismic differences and the possibility of systematic experimenter effects in at least the behavioral sciences, the importance of replication looms larger still to the behavioral scientist.

This chapter attempts to clarify the importance of the connections between witches and fairies coupled with their deep roots in pagan and Greco-Roman beliefs by moving away from western Europe to look at the great witch Baba Yaga of Slavic countries. It cites three reasons for concentrating on Baba Yaga and Slavic fairy tales. The first one regards neglect. For the most part, the focus of folklore and fairy-tale studies in the United States and western Europe has been on the works of the Brothers Grimm and other notable western European writers and folklorist. The second is to understand the relationship between goddesses, witches, and fairies. The third reason is that a brief analysis of Baba Yaga tales with a focus on the neglected work Russian Folk Tales (1873), translated and edited by W.R.S. Ralston (1828–89), might assist us in grasping how oral and literary traditions work together to reinforce the memetic replication of fairy tales.

Methods for analyzing data that come from research designs utilizing both single case and group design methods are described and illustrated in this chapter. Among the analysis methods described is the use of hierarchical linear models, or what is sometimes referred to as growth curve modeling.

Narratives of the miraculous or otherwise special origin of icons betray anxiety about the authenticity of icons. This chapter investigates the Shvetambara narratives of a sandalwood icon of Mahavira, the twenty‐fourth and final Jina of this period, that was carved during his lifetime. Because it portrayed the Lord while he was still alive—and in fact before he renounced the world and was still a prince, not yet a monk—it is known as the Living Lord (jivantasvami) icon. The existence of both narratives and actual Living Lord icons from the mid‐first millennium CE indicates that we are dealing with a regional icon tradition, one that lasted in western India into the medieval period. Since the icons all derive their legitimacy (and, in many cases, their iconography) from a single icon, and so all are copies of the single original icon, this is analyzed as an example of a “replication cult.” The iconography of the Living Lord icons—standing with unbent body and arms at side, and wearing a crown and royal robes—bears strong resemblances to the contemporaneous iconography in western India of Vishnu, Surya, and some Buddha icons. Further, the fact that the Jains, Buddhists, and Pancharatra (P_ñcar_tra) Vaishnavas all developed sets of twenty‐four deities further indicates the ways these traditions interacted. The Living Lord replication cult is an example of one of the several ways that the Jains expanded their pantheon beyond the standard icons of the twenty‐four Jinas. Other examples are the Digambara cult of Gommateshvara (Gommate_vara) B_hubali, the Shvetambara cult of Simandhara Svami, and the worship of either anthropomorphic or footprint icons of deceased monks. A central character in the narrative of the lifetime icon of Mahavira was King Udayana. This same king figures prominently in a Buddhist narrative of a lifetime icon of the Buddha Shakyamuni. The Buddhist narrative duplicates itself, and involves also the story of King Prasenajit and another lifetime icon of the Buddha. Analysis of narratives of lifetime icons in these two religions leads to a comparative analysis involving Christian defenses of icons through narratives of lifetime icons of Christ and Mary: the Mandylion, the Veronica handkerchief relic, the Turin shroud, and the tradition of icons of Christ and Mary painted by Luke. Narratives from the Hindu, Greek, and Semitic traditions of the “self‐born” (called svayambhu in Hinduism) icons also fit within this interpretive frame of narratives that counter anxiety about icons.

In this chapter, specific recommendations made in chapters one through five are summarized. In conclusion, it is argued that, more generally, and in the longer term, alternatives and supplements to random sampling and random assignment should be considered as components in a comprehensive and diverse social work research agenda. This agenda recognizes random sampling and random assignment as gold standard methodological approaches with frequently intractable ethical and practical limitations. Such an agenda would emphasize the use of alternative and supplemental strategies to random sampling and random assignment within the context of (1) multiple measures of practical significance; (2) replication of results; and (3) a broad perspective on generalization.

Modern art history practice often treats Buddhist icons or ritual objects as unique objects, focusing on their originality and uniqueness. This text investigates how the paradoxical Buddhist doctrine of ‘the one and the many’ was translated into visual language through manipulation of the relationship between copies and the original. It analyses the different tactics and strategies formulated around given socio-historical frameworks to visualise the notion of infinity, and ultimately the structure of the universe, and suggests that multiple copies of a single design were more potent a vehicle than single objects in expressing ideas related to the Buddhist metaphysics.

Theoretical integration, applications in other areas (e.g., teachers’ expectations and their students’ performance), and procedures for dealing with experimenter expectancy effects within this conceptual framework, including the sampling of experimenters, blind and minimized contact between experimenters and subjects, expectancy control groups, and so on.

A cell-division cycle, or cell cycle, is a combination of growth to double the amounts of cellular components, and division of these components between two daughter cells. This chapter discusses the cell cycle of Escherichia coli, a common bacterium that thrives in the guts of humans and other animals. Topics covered include coordinating growth and DNA replication, the oriC and the initiation of DNA replication, the initiation-titration-activation model of replication initiation, model dynamics, and robustness of initiation control. Exercises are given at the end of the chapter.

This chapter presents a basic analytical logic of community-mechanisms from a game-theoric perspective. It formulates the basic structure of an economic domain in game form, and distinguishes between exogenous rules of the game (e.g. technology, statutory law) and community norms as endogenous rules of the game. The endogenous formation of clientship or business networks that regulate exchanges in the context of initially impersonal exchange domain (random matching) is discussed. The possible roles of a community norm and structure in the transition of a rural community to contractual relationships with outsiders to the community, and those of replication of a community norm in the context of a modern industrial organization are examined.

Organizational theory has long held that it is difficult to transfer organizations from one environment to another and that organizations that are transferred will take on characteristics of the new environment. The authors argue that organizations have the capabilities and the resources to transfer and to some degree replicate key capabilities in a new environment, and further to alter those environments in light of their functional requirements. We explore the question of organizational transfer and replication through the lens of a specific class of transplant organizations—Japanese automotive assembly plants and their suppliers in the US. We believe that these transplant organizations provide an ideal case to explore such questions because they represent organizations which are being transferred from a supportive to a foreign environment. We find that these Japanese automotive transplants have effectively transferred and to some degree replicated key organizational forms and capabilities at both the intra‐ and inter‐organizational levels.

A considerable literature on firm‐level differences in capabilities deals with product innovation, whereas intra‐firm management of process innovation has received less attention. This paper analyses the management of the new process technologies in the semiconductor industry. It shows that successful development and introduction of new process technologies relies on the replication of complex ‘routines’ within a firm, since in many cases a new manufacturing process is developed in an R and D facility and then transferred to a manufacturing site. Firm‐specific differences in the management and organization of process innovation, as well as in the degree of coordination of new product and new process development strategies, appear to be significant and influence performance.

This chapter considers a range of cases where rough rocks appear to have been the focus of attention in cult practice. It examines instances in which a rock was singled out through epigraphy, architectural structure, or the carving of a seat, but also retained at least some of its original roughness. The ancient decision to preserve such stones reveals that, in contrast to other aniconic monuments that were shaped by human hands, it was these rocks' inherent qualities — their unique location, their specific form, their very materiality — that invited the act of distinguishing. In other words, the stones themselves were perceived as inherently related to the divine. The final part of the chapter turns from tangible cultic stones to their representation in minted images and considers the implications of the act of replication.

The chapter explores the concept of female “doubling” prevalent in sensation novels popular in the Victorian era. In these literary pieces, the predominant theme is female self-replication and transcendence of class boundaries through the institution of marriage. Conflict is manifested through subplots of adultery, female duplicity, and male oppression. These elements “empower” or force the heroine to constantly reinvent herself into different forms throughout the novel. These novels, when stripped of the veil of sensationalism, have at their base, anxieties of Victorian women regarding female duplicity and the loss or transformation of identity in marriage. Three sensation novels, Lady Audley's Secret, East Lynne, and Tess of the D' Urbervilles, are examined for their treatment of a female's power to change her identity, to manage the “otherness” within a one's self—the occurrence of which transforms the social institutions that restrict female difference—marriage and class—into another kind of fiction.

This chapter considers possible defenses of the claim that the conscious aspects of experience supervene on the experiencing subject's brain. Considerations discussed include the very occurrence of hallucinations, thought experiments, brain stimulation experiments, and facts about the way the brain processes visual information. It is then shown how the theory of hallucination presented in Chapter 4 can explain conditions such as akinetopsia and achromatopsia and how the ‘binding problem’ can be solved. The chapter concludes with an explanation of how this theory can accommodate the intuition that a subject whose brain was artificially stimulated in exactly the same way as it would have been stimulated in a veridical case would have an utterly convincing hallucination.