Guilt Complex Research Articles

Christianity Rediscovered: A Reflection on Vincent Donovan's Contribution to Missiology

Vincent Donovan's reflection on his evangelism among the Masai highlights a culturally unencumbered gospel, stresses Christianity's universality, and challenges Western preoccupations with development. The role of culture needs more reflection, however, for no evangelism can be free of cultural expression. Moreover, Western missiology needs to move beyond the guilt complex and realize that all human cultures are able not only to distort the gospel, but to amplify it as well. The creative flowering of African Christianity helps us see that ultimately the gospel, not missionary strategy, is decisive for the life of the church.

What Is It That Casts A Shadow?

We entered the second half of the 1980s with some rather vague notions about the shadow economy. And with a very heavy guilt complex: after all, the practice of law enforcement and economic organs passed theory in this area by two lengths.

The Hunger-Strike of the Lord Mayor of Cork, 1920: Irish, English and Vatican Attitudes

On 25 October 1920, a new name was added to the martyrology of Irish nationalism. On that date, the Lord Mayor of Cork, Alderman Terence MacSwiney, died in Brixton prison after a hunger-strike which had lasted 74 days. He had held office for little more than six months, his predecessor having been roused from sleep and shot, most Irish people believed, by plain clothed policemen. MacSwiney had succeeded not only to the symbolic positions of head of the municipality and titular chief magistrate, but also the less decorative but potentially more deadly positions of president of the Cork branch of Sinn Fein and commandant of the First Cork Brigade of the Irish Volunteers. Brought up in the full flood of the Catholic spiritual and Gaelic cultural revivals, MacSwiney had a long record of active commitment to the struggle for Irish independence. He had been imprisoned by the British in 1916 in the aftermath of Dublin’s Easter Rising which he had watched from Cork in an agony of indecision, developing in one English historian’s view ‘a guilt complex which he was later to expiate in the grimmest possible way’. In August 1920, only days after the introduction of courts martial to replace civilian courts in Ireland, he was arrested in the City Hall, while presiding over a meeting of the Brigade Council. Proclaiming his allegiance to the Irish Republic, the Lord Mayor challenged the right of the British Army to detain him, and immediately commenced a hunger-strike.

Aspects of freedom

Jim Daniels, in his letter in the May issue of Physics Bulletin (p179), seems to oscillate between Hebraic Deic allegory, guilt complex and scapegoat hunting. The allegory of the Garden with the Tree bearing the Fruit of the Knowledge of Good and Evil is profound.

On Some Unhappy Consequences of Professor Liebhafsky's Consumers' Demand for Psychiatric Help

Thus, the demand for X1 will not depend upon its own price, though X1 is normal good with unitary income elasticity. In addition, in view of the rather unusual features imposed on the utility function in order to reach the desired result, Liebhafsky undertakes to provide a realistic for it: consumer, we are told, suffers from guilt complex arising out of the fact that he is one of the affluent members of society (p. 83 1). This explains why prices and money income are present in his utility function: Changes in these independent variables have psychological effect on the consumer in addition to the effect they exert indirectly through the goods consumed (ibid.). To alleviate his guilt complex, the consumer buys psychiatric help, represented by X1. An ad hoc explanation of the fact that his demand for psychiatric help will be price inelastic is also provided, as well as some policy conclusions, but this is accessory. The purpose of this comment is twofold: first, to argue that some features of the utility function, while crucial to the attainment of the desired price-inelastic demand function, are inconsistent with the

Can People Be Trusted with Natural Resources?

ard old refrain that future, unborn generations are being deprived of their just heritage. We shall explore this question at greater length, but it is crucial at this point to ask: Which future generation? To infinity? Can we know what future generations will require? Who is society? Why does society know better? What is the proper distribution of wealth between generations even assuming we know the quantity of wealth over time? Are men only myopic and selfish in the private sector of the economy? Apparently, conservation of natural resources has achieved widespread, indeed universal, support largely on the basis of a guilt complex concerning the rapaciousness, induced by the profit motive and by individual self-interest, of

Principles of Research in Biology and Medicine.

If one reads critically much of what is written today in so-called scientific journals, he is forced to conclude that somewhere along the way instruction in many simple principles, which should have graced the training of an investigator, has been overlooked or skimped. Or, if it has been undertaken, too often it is of a slipshod kind which leaves the so-called scientific paper an awkward and grotesque skeleton for data, deformed by having few ideas to give it proper flesh and little style to make the telling of it pleasant. It rattles around in its bones, macabre and ghostly. The unwritten law of too many fabricators of research papers is that they must be dry and may be awkward. Some ancient guilt complex makes writers inflict some pain upon the reader, a retribution for the privilege of reading it. Along broader lines than just writing, Dwight Ingle has confronted the