Words Of Men Research Articles

God's Tribunal: Guilt, Innocence, and Execution in England, 1675–1775

This paper explores the ways in which the early modern English execution functioned as a forum in which various, and often competing, notions of guilt and innocence were expressed. In the context of a culture which placed an inordinate emphasis on the significance of the behaviour and last dying words of men and women teetering on the brink of ‘Judgement and Eternity’, the gallows became, in essence, ‘God's tribunal – the site where solemn oaths and supernatural signs could trump the rulings of secular courts. And it was here that the condemned could proclaim not merely his or her individual innocence of a specific crime, but raise larger questions of relative societal guilt and sinfulness and social justice by invoking the disparity between man's justice and God's.

Intertextuality, the Hermeneutics of “Other,” and Mark 16:6-7: A New but Not New Challenge for Biblical Interpreters

The present cultural climate of alienation and suspicion creates a new moment for biblical scholarship. Reclaiming and redefining intertextuality in biblical interpretation with an appreciation for a hermeneutics of “other” can be helpful, especially an explicit and systematic “intertextual” conversation with the voices of the cultural “other” and the biblical text. Mark's resurrection narrative (Mk 16:1—8) and particularly the young man's words to the women at the tomb are studied, employing Julia Kristeva's appreciation of the inner and outer play of a text. A hearing of the Markan text from the perspective of the hermeneutics of “other” reveals startling insights into the gospel's meaning of the resurrection and its implications for a world that suspects the other.

Humanism and the Studia Humanitatis after 9/11/01: Rethinking the Anthropologos

But if man is to find his way once again into the nearness of Being he must first learn to exist in the nameless. In the same way he must recognize the seductions of the public realm as well as the importance of the private. Before he speaks man must first let himself be claimed again by Being, taking the risk that under this claim he will seldom have much to say. Only thus will the preciousness of its essence be once more bestowed upon the word, and upon man a home for dwelling in the truth of Being. —Martin Heidegger1 It is even part of my good fortune not to be a house-owner, Nietzsche already wrote in the Gay Science. Today we should have to add: it is part of morality not to be at home in one's home. —Theodor Adorno2 Of course [responding to his Jewish interlocutor's observation that his criticism of Zionism for attaching too much importance to home sounded very Jewish]. I'm the last Jewish intellectual. You don't know anyone else. All of your other Jewish intellectuals are now suburban squires. From Amos Oz to all these people here in America. So I'm the last one. The only true follower of Adorno. Let me put it this way: I'm a Jewish-Palestinian. —Edward Said3 [End Page 219] In 1991, following the disintegration and demise of the Soviet Union and its empire, Francis Fukuyama published an essay (later expanded to book length) which announced "the end of history" and the advent of a "new [global] world order" under the aegis of American liberal capitalist democracy.4 This annunciation was justified by appealing not to history but to History, that is, to a Hegelian/Kojèvian ontology which assumes that history is characterized by a directional dialectic process that, in the end, precipitates a world in which historical contradictions have been sublimated into a harmonious and conflict free totality. To arrive at this Quixotically optimistic and brutally reductive—world picture, Fukuyama, as Derrida and others have shown,5 was compelled by the binarist logic of this metaphysical ontology, this representation of history from after or above its disseminations (meta ta physika)—to overlook and discount the volatility that has characterized modern history, and, more important, the violence that the West, not least America, has perpetrated to produce this global volatility. I am not simply referring to the sustained practice of Western imperialism vis a vis its "Other" that began in the heady age of exploration. This was the predatory history that bore witness to the virtual extinction of the natives of North and South America, the African slave trade, the ruthless colonization and exploitation of the Middle East and India, and the destabilization of China and Japan, and, in its culminating phase, to the wholesale slaughter of World War I and, following World War II, to the carnage of the "small" hot wars of the Cold War, not least the one undertaken by the United States in Southeast Asia, in the name of "saving" it for "the free world," a "hot war" during which approx-imately two million Vietnamese were killed, their land destroyed by bombs and chemicals, their rice culture shattered, and their organic community reduced to a society of refugees. I am also referring to the modern Western interpretation of being, which was simultaneous and indissolubly complicitous with this devastating global imperial practice: specifically, its supplanting of the Word of the Christian God (the theo-logos) by the Word of Man—the anthropologos—as the measure of all things, spatial and temporal, and the mode of inquiry and learning endemic to this apotheosis of Man which came to be called humanist studies, Studia Humanitatis. Subsequent world historical events—not least the rise of a militant Islamic reaction to American hegemony in the Middle East—have subverted Fukuyama's euphoric...

Relying on a man's word?: An experimental study on non-binding contracts

We investigate a simple buyer/seller transaction, which is governed by a non-binding contract. In a first treatment none of the two players has to adhere to the contract but in a second, incomplete information treatment the contract may be binding for the buyer. According to normative game theory no trade is expected in the first treatment, but full trade should be observed in the latter. Contrary, we find that efficiency of trade is quite similar in both settings. Our results strongly recommend to look out for a behaviorally founded contract theory.

INDIGENOUS MEN TAKING THEIR RIGHTFUL PLACE IN SOCIETY? A FOLLOW UP REPORT

Our recent paper in this journal analysed the early stages of a participatory action research process (PAR) designed to support members of a men’s health group in Yarrabah, a rural Aboriginal community near Cairns (north Queensland), take greater control and responsibility for the factors influencing their health and well-being. 1 The main outcome of the formative PAR process was the development of a two-year operational plan that, in the words of men’s group participants, would allow them to ‘take their rightful place’ in present day Australian society. The plan focuses on three main identified priority issues for men: development of greater parenting and personal development skills; relevant education and training programs that would enhance ‘real’ employment opportunities; and promotion of Aboriginal tradition and culture. Given that there is a lack of literature addressing the role of men’s groups in improving health and well-being, especially in Indigenous communities, ongoing analysis and documentation of this initiative has been a priority. This follow up report summarises some of the key challenges in the first 12 months of the 2-year implementation process and highlights the value of the PAR process in addressing these challenges.

Douglas Horton and the ecumenical impulse in American religion

In this first complete biography of Douglas Horton, we are introduced to an extremely important but surprisingly unheralded 20th-century religious leader. Throughout his life, Horton worked tirelessly for church and world unity under the banner of ecumenism, and his efforts bore fruit in a variety of venues. Horton introduced Americans to the work of Swiss theologian Karl Barth through his translation of The Word of God and the Word of Man (1928). He was the chief architect of the denominational merger that formed the United Church of Christ (1957). He also presided over the transformation of the Harvard Divinity School from a near moribund institution to a distinguished centre of religious learning (1955-1959). Toward the end of his life, Horton coordinated the Protestant presence at the Second Vatican Council (1962-1965).

Wordly Powers: A Political Reading of the Rat Man

Introduction This essay presents a political reading of one of Freud's case histories, the "Notes Upon a Case of Obsessional Neurosis," better known as the case of the Rat Man (Freud 1909, 155-249; references to the Rat Man case will be indicated hereafter by page number only). The reading of the Rat Man suggested here is political in that it focuses on the dynamics of domination and the positions of authority in which Freud and his patient placed themselves in relation to one another. It explores the dialectics of control and compliance, subjugation and submission, as they are described by Freud in reference to both the therapeutic setting and the Rat Man's mind. Furthermore, it highlights fantasies and anxieties--again, as they emerge in Freud's case report--that involve influence and omnipotence. In other words, the reading of the Rat Man case proposed here is labeled political since it focuses on manifestations and representations of power in Freud's text. A political reading of this kind complements the economic reading of the case introduced by Lacan in his essay, "The Individual Myth of the Neurotic, or 'Poetry and Truth' in Neurosis," on which John Forrester substantially elaborated and expanded in Truth Games: Lies, Money and Psychoanalysis (Lacan 1979; Forrester 1997, 110-171). Both Lacan and Forrester point to the pivotal role that fantasies and images of money, economic circulation, wealth and poverty, and paid and unpaid debts play throughout the Rat Man case. Such readings differ significantly from the psychoanalytic critique of the Rat Man's case, which tends to focus on questions of transference and countertransference, anality, hidden homosexuality and Freud's deviations from the [End Page 501] analytic technique that he had invented (e.g. Beigler 1975; Grunberger 1966; Kanzer 1980; Langs 1980; Lipton 1979; Mahony 1986; Schneiderman 1986; Schwartz 1998; Weiss 1980; Zetzel 1966). In contrast to such commentary, both political and economic explorations of the Rat Man case seek to reveal elements that, although present in the case history, tend to be neglected by psychoanalytically oriented readers. Hence such readings draw attention to the economic and political unconscious of Freud's clinical practice and its textual representation (see also Brunner 1995, 89-144). In addition, the political reading presented in this essay inquires into the responses to the Rat Man case study by psychoanalytic commentators from Freud's time up until today. On the one hand, this reading focuses on the way in which subsequent readings of the Rat Man sought to discipline the text, perhaps as a reaction to the analysts' fears of powerlessness in relation to the Rat Man's words. On the other hand, it highlights the manner in which such disciplinary measures reenacted the Rat Man's own politics of words and thoughts, i.e., the way in which the analysts were drawn into his obsessional acts. Finally, this reading of the Rat Man seeks to show that his obsessional neurosis can also be read as a powerful critique of psychoanalytic power games. Words and Power According to Freud, obsessional neurosis is to the mind what hysteria is to the body. Hysteria, the pathology with which Freud's work is more generally associated, is an illness that manifests itself in a loss of control over the body and results in somatic symptoms such as trembling, fainting, paralysis, etc. Obsessional neurosis, however, manifests itself in a lack of control over words or ideas, which encroach on one's mind and speech against one's conscious will. According to Freud, there are two constituents to every obsession: a word or idea that forces itself upon the patient and an associated emotional state, such as anxiety, remorse, or anger, which relates anal-sadistic tendencies (A. Freud 1966, 119). [End Page 502] As shall be demonstrated, Freud's discourse presents obsessional neurosis not only as a disorder of love--as he himself defines it--but also as a disorder of power, evidencing a troubled relationship...

Keats's Orientalism

EDWARD SAID ARGUES IN CULTURE AND IMPERIALISM THAT IDEAS SUGgesting, often ideologically implementing, imperial rule dominate nineteenth century European art and literature.(1) This orientalist narrative, though acknowledged, is not seen as dominating the poetry or informing the poetics of Keats, a lack of emphasis that may be due a later effect of earlier marginalization of a Keats. Jerome McGann has said, for instance, that the 1820 volume is a reactionary book in which Keats seeks dissolve social and political conflicts in the mediations of art and beauty an eye attracting the favorable attention of the public ... and allay conflict that had greeted earlier work.(2) In a similar way, Keats is marginalized in relation imperialism. Nigel Leask suggests Keats's limited presence in a political discourse of when he writes that politics and ideology have informed many current readings of the romantics, even Keats.(3) In Endymion, Leask writes, Keats's orientalism is primarily a question of style, imperial heraldry uncomplicated by the anxiety of empire (125). Developing a closer tie between Keats and a complicity imperialism, Debbie Lee views Keats as appropriating traces of African Voodoo and its social configurations in slave culture to celebrate the poetic imagination through the magic and mystery of Africa, thus exercising his colonial prerogative possess and dispossess that particular history.(4) But it might be argued that Keats's zombification, Lee's term for death-in-life type wakefulness (14), is echo of McGann's apolitical dead zone found in the silence of the Grecian Urn. Keats, in so far as he is seen as creator and consumer of such orientalist constructions, is thus viewed as distancing himself from or, at most, aestheticizing the realities of oppression and victimization. Keats is seen as subversive, poetic practices serve reinforce marginal status in relation the paternal forces structuring language: he subverts by displaying lack. Marjorie Levinson argues that Keats's use of popular works (or, were it a focus of her study, orientalist paraphernalia) consisting of travel books, dictionaries, illustrated encyclopedias and translations of classical works, signals vulgar or bad access the forces that shape and dominate society.(5) Because Keats is seen as a person whose experience, in Paul de Man's words, is mainly literary (quoted in McGann 440) or, in Levinson's terms, reflects a fetishistic disavowal of social impotence, thus providing insight into the mechanisms running that society, Keats's relation imperialism may suffer from over-determined readings which prevent the emergence of a Keatsian body and body of work that engages the shaping forces of political and imperial narratives. One characteristic that these critiques share is the juxtaposition of Keats's relationship political power and identity. A set of letters written in October 1818 interconnect references identity and politics, specifically the politics of imperialism and relationality otherness. Keats writes publisher, Hessey, that The Genius of Poetry must work out its own salvation in a man;(6) later he writes publisher's lawyer, of the nature of the poetical Character itself ... the camelion Poet and the consequences of possessing such a character: When I am in a room People ... then not myself goes home myself ... but the identity of every one in the room begins press upon me that, I am in a very little time anhilated [sic].(7) It is thus in a sequence of letters publisher and publisher's lawyer, and after the reviews of Endymion, that Keats describes poet of no identity who, from this nullity, raises the names of saturn and Ops (To Woodhouse, Letters 1.387). He also writes George and Georgiana a few days before signaling the emergence of a multifaceted identity which is with Achilles shouting in the Trenches, or among the pastoral poets in Sicily, or throwing [his] whole being into Troilus,(8) thus juxtaposing these poetic capacities the impotence of the lower case saturn. …

Man's Word – God's Word: A Theology of Antithesis in Psalm 12

Les nombreuses occurrences d'antitheses dans le Psaume 12 constituent les cles de l'interpretation du poeme. Une antithese est etablie entre les paroles des hommes et la parole de Dieu. A la fin, le Psaume contient une theologie de l'antithese qui montre que la tension entre les paroles des hommes et celles de Dieu disparait uniquement quand Dieu intervient pour apporter un renversement dans la fortune du pauvre.

Dinner Is Served: Fine Dining Aboard the Southern Pacific

The underlying theme of this work stresses that these men of high intelligence and forceful personalities built organizations capable of remarkable undertakings under difficult conditions while maintaining strong standards of integrity. The business of heavy construction in the era of the big dams could hardly have operated successfully otherwise. Joint venture partners had to explicitly trust each other not only in matters of money, but in their abilities to organize and manage demanding projects when they took the lead as sponsoring partner. The urgency of many business decisions inherent in construction often ruled out written agreements. These entrepreneurs epitomized the traditional western ethic that a man's word was his bond.

This Side of the Mountain

This Side of the Mountain Sidney Saylor Farr If the Creeks Don't Rise . . . In the Appalachian mountains it used to be that promises were kept. A person's word was a bond. Ifa promise was made you could count on the fact tiiat nothing except death would keep it from being fulfilled. However , there could be extenuating circumstances, and people worked those into their verbal agreements. Father and Grandfather would say, "Ifthe Lord's willing and the creeks don't rise ..." Sadly enough, down through the years a man's (or woman's) word has become so watered down with extenuating eventualities that it does not have the same meaning. Today people will promise you anything, but it seems that they never remember from one day to the next the promises they have made. However, there are people in the mountains who still keep their promises; I include myselfamong them. I believe that giving my word creates a bond between other people and me. IfI tell you that I will do something or be somewhere at a certain time, I will be there. IfI see that I can't I will let you know. I will crawl ifI have to in order to let you know. I attribute this trait to my mountain upbringing. What I treasure most in my memories of Jim Wayne Miller is the fact that if he promised you to be somewhere, or do something, you could count on it being done! Jim Wayne Miller was a shining light for many people, and that bright light went out of our universe a year ago. We are trying to find our way without it. I remember how my mother would say, when something out of the ordinary happened, "Well children, it was so ordered ..." When I got older, I understood that she meant it was God's will. I remembered Mother's "It was so ordered" when I heard Jim Wayne had died. And that memory was a comfort. I love the images that arise when I hear the phrase "Ifthe Lord's willing and the creeks don't rise," because, literally, it means, "I will do this unless we have a big flood and the roads become impassable, or it is not God's Will." ...

Text as Trickster: Postmodern Language Games in Gerald Vizenor's Bearheart

trickster situates the participant audience, the listeners and readers, in agonistic imagination: there, in comic discourse, the trickster is being, nothingness and liberation; loose seam in consciousness; that wild space over and between sounds, words, sentences end narratives; and at last the trickster is comic shit. (Gerald Vizenor, Narrative Chance) Gerald Vizenor is curious figure in American literature. A mixedblood Ojibway poet, playwright, journalist, essayist, novelist, and critic, Vizenor writes that incorporate research, polemic, quotation, criticism, and poetry, as well as standard materials. What these hybrids, these mongrels? the reader demands when first confronted with his noncanonical stories. As Robert Silberman puts it, The didactic and imaginative impulses constantly at odes in Vizenor's work (13-14). Despite critic Arnold Krupat's 1989 call for the application of contemporary literary theory to Native American texts (Krupat and Swann 113-28), Vizenor's writing has remained problematic for those who attempt to fit it into paradigm of Native American literature.(1) In Crossbloods: Bone Courts, Bingo and Other Reports, Vizenor defends his mongrel texts quoting Roland Barthes, contending that narrative is first and foremost prodigious variety of genres, themselves distributed amongst different substances--as though any material would fit to receive men's stories (65). Through his narrator in Four Skin Documents, Vizenor pokes gentle fun at editors (and readers) who have trouble accepting satire, criticism and facts in the same package (Landfill Meditations 163-65). Vizenor has theoretical and political reasons for refusing to commit to conventional form or genre. Theoretically, he aligns himself with the postmodern tradition, as evidenced by the critics he cites in his collected essays--Jacques Derrida, Michel Foucault, and Jacques Lacan, to name few. In Vizenor's view, one looks for neither meaning nor in the postmodern novel. Griever: An American Monkey King in China begins with Octavio Paz epigraph: Writing is search for the meaning that writing itself violently expels. At the end of the search meaning evaporates and reveals to us reality that literally is meaningless. In Heirs of Columbus, Vizenor quotes Milan Kundera: The novel...is the territory where no one possesses the truth (185). And in Trickster of Liberty, he cites Julie Kristeva's definitions of the dissident, clearly aligning himself with the writer who experiments with the limits of identity, producing texts where the law does not exist outside (155-56). In other words, language not reality, identity or truth--is preeminent in the postmodern text. In Narrative Chance, Vizenor defines postmodernism as an overture to amend the formal interpretation and transubstantiation of tribal literatures (4), thus making his political agenda perfectly clear. He has declared war--word war--on the racist denial of tribal languages (11). Like N. Scott Momaday, Vizenor views words as both cause and cure. He believes that when social scientists attempt to capture American Indian culture in cold litanies and catechistic monodramas (Trickster x), they not only reify the flexible nature of native culture, but reinvent it for their own self-serving ends. In Wordarrows: Indians and Whites in the New Fur Trade, Vizenor argues that written language has been the privileged weapon of the dominant party in the culture wars since the earliest days of contact; consequently, few of those victimized by it know how to use it. As Tosamah tells his pan-Indian congregation in Momaday's House Made of Dawn, contemporary tribal people live in white world. Surrounded by the white man's word, they are as children, mere babes in the wood, but, says Tosamah, a child can listen and learn (94). …

Die teologiese debat: Die waarde of betekenis daarvan

The theological debate: Its value and significance With negotiation and debate being the buzz-words of our day, it is of some value to explore, even if only superficially, the structure and tendency of the theological debate in the history of the church. In the theological debate the cardinal issue is the Word of God which determines the word of man. In this light the theological debate can be distinguished as both an internal debate within the church arid an external debate with those outside the church. The substance of the debate is determined largely by the question of the content and significance of the Word of God Since the Word of God is an absolute norm, the theological debate tends to become a statement and, in many cases, does not develop iruo an exchange of ideas or points of view. The theological debate, with its apologetic, explanatory and didactic elements, is however a necessary element in church life. Within its limits it can be a stimulating expression of the faith of the church.

"Man's words" and manly comradeship: language, politics, and homosexuality in Walt Whitman's works.

Critical assessments of Walt Whitman's works either emphasize his sexual themes while ignoring his political ideas or they focus on the poet's politics but ignore his poetics of corporeality. Recent studies that do discuss both politics and sexuality in Whitman's works do not devote much attention if any to the poet's theory of language as it appears in his An American Primer. This essay explores the complex intersections among sexuality, politics, and language in Whitman's works, illustrating how the poet consistently correlated his linguistic, sexual, and political metaphors, constantly relating the health and the sexual potency of the male body with the power of language, the efficacy of literature, and the strength of the states in the United States. Underlying these multiple metaphors and poetic intentions is the poet's homosexual vision. It constitutes the basis of his linguistic theory, his hope of an ideal democratic union, and his plea for sexual equality. To Whitman, America needed male-to-male friendships to free it from materialistic vulgarities and to ensure its perpetuation.

The Concept ofHebelin the Book of Ecclesiastes

Today scholars still struggle to apprehend the meaning ofhebel(vanity) in the Book of Ecclesiastes. It has become recognized that Old Testament theologians like Walter Eichrodt, Gerhard von Rad, and Ronald Clements did not essentially integrate the Wisdom Tradition of ancient Israel into the development of their theologies. In his Tyndale lecture on the Old Testament of 1965, David Hubbard argued for a new sensitivity to the relationship that must exist between covenant and wisdom in the community of faith. A. Graeme Auld has insisted that the alienation of wisdom from covenant traditions has caused such acute problems in understanding the Old Testament that we are in danger of not grasping at all the relation between the Word of God and the Word of Man. These problems may be linked not only to the question about why the Book of Ecclesiastes was allowed into the Canon of Israel, but also to the very hearing we claim to possess of the revelation of the Word of God in the world and the way the world has actually been made to be. All this should tell us that the significance of the concept ofhebelin the Book of Ecclesiastes requires a real clarification of profound consequence for our knowledge of God in the world.

Learning Not to Curse, or, Feminist Predicaments in Cultural Criticism by Men: Our Movie Date with James Clifford and Stephen Greenblatt

with a Fist, his newly acquired wife, are about to take their poignant departure. Novice film critics, we scribble scarcely legible notes about the musical crescendo and heavenly light that mark this pivotal return of the book from a Native American boy to a white man, noting how the white man's gratitude is mirrored and magnified in a close-up image of his wife's beatified expression. All three-white woman, native boy, and white man-seem gratified by the restoration of this white man's words.

Beyond the Word of Man: Glissant and the New Discourse of the Antilles

By SYLVIA WYNTER Introduction to the Argument. During his childhood years 1940-44, Edouard Glissant, like all residents of the French colonial island of Martinique, found himself in a lived situation of double blockade. Outside, the United States fleet blockaded the ships of Vichy France. Internally, not only did the presence of the navy and the naval authority of Vichy France as the cause of the U.S. blockade lead to a lack of food on the exportimport outpost that was the island, but incidents of direct racism inflicted by the French sailors, as colonial occupiers, led also to an intensified sense of dispossession on the part of the islanders. This second effect was one that was common to all the still colonialized population groups of the Caribbean islands, whether Francophone, Anglophone, or Dutchspeaking, since it was based on the common exclusion from all powers of decision-making with respect to our fate in the context of the global conflagration of World War II, and therefore to the recognition that to be a colonial was precisely to be excluded from all autonomous processes of decision-making with respect to one's fate as a collectivity. There was a specificity, however to touch here on one of the major motifs of Glissant's discourse to the situation of Martinique, as distinct, for example, from my own parallel childhood experience in the then British colonial island of Jamaica. The population of Martinique found itself, willy-nilly, on the side of a France which, having had to accept German domination, was now both an ally to and a neocolony of a Germany determined to found the empire of its ThousandYear Reich on European in place of the series of primary non-European natives on whose subordination France, like several other European nation-states, had built hers. Although on the one hand for, British colonies such as Jamaica, however helpless to control events, there was a strong sense among the population as a whole that under all the British propaganda there was indeed a core truth which impelled their allegiances, this was not to be so in Martinique. The core truth in our case was that the delirium of the Nazi system of thought, which was based on the taking to a logical extreme of the social Darwinist discourse of race that had been put in place in the nineteenth century as the legitimating magical thought of that century's industrial mode of colonialism, would now have to be fought by colonized and colonizers alike. We therefore had the assurance, during the years 1940-44, that we were, as British subjects, on the side of the good guys, on the side of an opening rather than a regressive dynamics of historical and cultural change. The situation of Martinique differed not only in the accidental sense of finding itself subordinated to collaborationist rather than to Resistance France, but also in a structural-existential sense; for the dual processes of intellectual and social assimilation specific to the Catholic French model of colonization

Engineering Applications of Phase Behavior of Crude Oil and Condensate Systems (includes associated papers 16046, 16177, 16390, 16440, 19214 and 19893 )

Distinguished Author Series articles are general, descriptiverepresentations that summarize the state of the art in an area of technology bydescribing recent developments for readers who are not specialists in thetopics discussed. Written by individuals recognized as experts in the area, these articles provide key references to more definitive work and presentspecific details only to illustrate the technology. Purpose: to informthe general readership of recent advances in various areas of petroleumengineering. Summary Fluid samples must be taken early in the life of a reservoir toobtain samples truly representative of the reservoir fluid. They should betaken only after a carefully planned well conditioning and testing program. When the PVT data obtained from these samples are used, care should be taken toadjust FVF's and gas/oil ratios (GOR's) for surface separator conditions. Introduction The proper development, engineering, and production of an oil or gasreservoir requires a considerable amount of planning. At the same time thatplans are formulated to develop the field, plans should also be made for adata-gathering program to facilitate reservoir engineering months and evenyears into the future. This data-gathering plan should include a sufficientnumber and variety of electric logs and cores on key wells to describe thereservoir adequately. Electric logs and core analyses evaluate the reservoirrock. If reservoir engineering calculations are to be made to optimizeproduction from a reservoir, including EOR, then the properties of thereservoir fluids must also be known. The properties of the reservoir water fallwithin narrow ranges and are seldom studied at reservoir pressures andtemperatures. The properties of the reservoir water determined are normallyconfined to chemical analysis and possibly compatibility tests in cases ofinjection projects. This paper is concerned primarily with the study of thehydrocarbon fluids contained in a reservoir. Coring and logging programs shouldcontinue throughout the development of a reservoir. The data obtained from thelast well drilled are as valuable as the data obtained from the first well. This is usually not the case for reservoir fluids. Samples representative ofthe original reservoir can be obtained only when the reservoir pressure isequal to or higher than the original bubblepoint or dewpoint. Methods areavailable for extrapolating fluid data obtained after some pressure decline. Remember, however, that extrapolation is an educated man's word for guessing. Plans for obtaining reservoir fluid samples and analyses should be made earlyin the life of a reservoir. Reservoir fluid samples should be taken beforesignificant reservoir pressure decline has been experienced. Oil Reservoirs Oil reservoirs can be divided into two categories: ordinary oil reservoirsand near-critical reservoirs. The ordinary oil reservoirs are sometimes calledblack-oil reservoirs. This misnomer does not reflect the color of the reservoirfluids. It is meant only to distinguish them from near-critical oil reservoirfluids. The near-critical fluids will be discussed in subsequent paragraphs. Ordinary oils are characterized by GOR's up to approximately 2,000 ft3/bbl [360m3/m3], oil gravities up to 45 degrees API [0.8 g/cm3], and FVF's of less than2 bbl/bbl [2 m3/m3]. Remember that there is no sharp dividing line between anordinary and a near-critical oil. Such factors as composition and reservoirtemperature greatly influence the behavior of the reservoir fluid. It is oftenimpossible to determine whether a fluid should be studied as a near-criticaloil or as an ordinary oil until it is actually in the laboratory beingobserved. JPT P. 715^

Recent Study of Hebrew Poetry: Implications for Theology and Worship

Karl Rahner concludes his essay, 'Poetry and the Christian' , with an observation that is also part question: How far the grace of God has gained mastery over us we cannot tell directly, because it is in itself invisible and intangible. Apart from having confident faith, there is practically only one thing we can do here: it is to ask ourselves how far we have become men . One way, though not the only way, of knowing this is to see whether our ears are opened, to hear with love the word of poetry. And hence the question of how we stand with regard to poetry is a very serious and strictly Christian question, and one which merges in the question of man's salvation. Further, Rahner can make this latter affIrmation because he considers the capacity and practice of perceiving the poetic word as 'a presupposition for hearing the word of God': ... the poetic word and the poetic ear are so much a part of man that if this essential power were really lost to the heart, man could no longer hear the word of God in the word of man. Since one-third of the Hebrew Bible is poetry, this statement ofRahner takes on particular relevance for readers of the Old Testament.

Why Would They and I Want to Do It? A Phenomenological-Theoretical View of Special Education

Counter-magic failed. The tyranny of those who fear the amorphous flux and flow of emergent life Reigns over my hour's joy, turned dark, And constrains me to organize my own and children's energies in systems-boxes Which do not conform to life, But to their terror of its freedom, spontaneity, delight and sometimes anger, rage and violence. How to save myself and the children from such a subtle tyranny? Shall I walk away? Shall I say OK? Or search still for the potent counter-magic while feigning conformity, cooperation? When gods sent up the holy fire from Mauna Loa to part the wide Pacific and create new land, It emerged with all the vital energy from the organic Source. Same Source for all the words of man, Emerging in their own time, by their own plan. No accountant's numbers, charts and tables can predict the time, prescribe the time, proscribe their time, But counting is and the and a can only rob the poetry from language's holy flow, And rob the responsive essence from the dialogue. What is our part, my part?