Traditional Connection Research Articles

Methodology of Receptor Research–-A Philosophical Perspective

Two examples taken from the philosophy of physics (measurement and experiment) show the dependence of quantitative data and of causal judgements on technical aims that are invested into both laboratory research and the concept formation of a successful science. Accordingly, methodology is defined as the theory of methods, i.e. of the rules governing actions constitutive of research and the phrasing of its results. Judgement on methods is a matter of means-and-ends rationality. The objects and relations under consideration are not natural but technical ones.With respect to analytical chemistry, a problem concerning the application of mathematics to quantitative data is described in order to argue for the irreducibility of measurement of macroscopic quantities (like volume) to the counting of numbers of micro-objects (like molecules): the basic concepts of microbiology, analytic chemistry and toxicology remain related to certain theoretical (and corresponding experimental) contexts.Starting from the perspective that receptor research is dealing with the effects of chemical substances on organisms, a few constraints on receptor research are characterised. The idealisation of causes and effects by describing them in terms of chemistry (on a molecular level) hinges on a problematic presupposition. It is objected that there is neither a way down from levels more complex to simpler ones nor a way up from simple to complex levels in so far as the criteria for medical diagnoses are not causally linked with chemical descriptions.As a result, the significance of the traditional connection between the medical treatment of persons and the manageableness of health effects by pharmaceutical means is stressed. Whether molecular models, theories and explanations are helpful for a phenomenological description has to be tested accordingly but cannot generally be presupposed.

Behavior and Modeling of Wood-Pegged Timber Frames

Traditional timber connections with wood pegs are encountered in the renovation and rehabilitation of historic wood structures and in the construction of new structures where rustic appearance and traditional methods are desired. This study examined four types of traditional connections: mortise and tenon, mortise and tenon with a shoulder, mortise and tenon with a shoulder and a knee brace, and fork and tongue. A total of 60 specimens, primarily white oak and Douglas fir, were tested. About a quarter of the specimens were assembled and allowed to season under simulated in-service load. All specimens were tested under simulated gravity load up to failure or to about five times typical design load. Some knee-braced specimens were retested to simulate lateral loads. Test results showed that joint behavior is primarily linear. A tightly fitting joint carries load with less peg damage than a loose joint allows. A mortise and tenon with a shoulder performs better than a mortise and tenon or a fork and tongue. ...

Reliable timber connections

AbstractThe review starts with a short description of how our previous knowledge of the strength of timber, based only upon empirical observations, must be changed to reliable strength values based upon an engineering understanding of the structural behaviour of timber.The functional requirements for structural timber connections are then reviewed briefly, and it is emphasized that structural codes are becoming more strict and will not allow some of the lenient attitudes held previously. The traditional connection methods are evaluated relative to today's requirements and found to be wanting.Two engineered timber connection methods are shown to represent a large improvement over traditional connection methods. They will open the doors to structurally indeterminate systems which previously could not be built with timber because the traditional connection methods were unreliable.

Eocene Limestones Overlying Lower Cretaceous Deposits of Western lstria (Croatia): Did Some Parts of Present lstria Form Land During the Cretaceous?

In the region of the western Istrian anticline, erosional remains of the transgressive Eocene Foraminiferal limestones overly shallow water deposits of Early Cretaceous age (Valanginian, Hauterivian and Barremian). This evidence, together with the ocurrencc of bauxite deposits and Palaeogene beds overlying Albian, Cenomanian and Senonian limestones indicate the very high relief of the land transgressed by the Palaeogene sea. Contrary to the traditional connection beetween formation of the western Istrian anticline and the Laramian tectonic phase at the end of the Cretaceous (Maastrichtian), new investigations suggest sporadic tectonic movements with constant tectonic coordinate orientation from the Hauterivian to the end of the Cretaceous. With these movements, formation of the anticline structure began in the Early Cretaceous, with the emerged apical parts representing land areas throughout most of the Cretaceous.

The Virtues Appropriate to Business

ROBERT Solomon (Solomon, 1992; all references to Solomon are to this book) has presented a version of business ethics in terms of virtues the? ory. It is a good thing that business ethics should be understood in terms of virtues theory, but the account that Solomon gives is seriously misleading in important respects. A virtue is a pervasive trait of character that allows one to 'fit into' a particular society and to excel in he says (p. 107). This is something that we might query: what a society will recognize as a virtue might well be what fits that formula, but sometimes we shall want to recognize as a virtue what enabled somebody to stand out against his or her society and change it, and shall want to say that those traits that enable somebody to fit happily into (say) a slave society are vices rather than virtues. That is to say, a society's recognition of virtues, its application of virtues theory in picking out various character traits as valuable, will depend on other judgments common in that society, and we might well differ from that society in those judgments.1 Solomon's formula seems to apply more happily in a somewhat more limited context, as when we say that good eyesight (for example) is a virtue in a rifleman; it is a virtue because it helps in achieving the purposes of a rifleman. In the same way, we can recognize that lack of a properly developed conscience might be a virtue in a hitman, but would not dream of saying without a special context that it is a virtue in a person simply described as a person. Before we can do anything like making that move, we should need to argue out the value in human life of the activity in which the trait in question produces excellence. That is to say, the traditional connection between virtues and reasons for acting seems to become rather tenuous in Solomon's version of virtues theory, since the reason for acting depends on the justification of the activity, which is not touched by the establishing that the trait in question is a virtue in that activity.2 Given Solomon's account of what virtues are, the obvious virtues in business might well seem to be those traits that make somebody (say) a good salesperson, traits which might include excellence at persuading people to accept falsehoods as much as they might include honesty. But the general direction of Solomon's argument is that the virtues of everyday life all apply in business, which is simply part of everyday life. The attractions of such a view are obvious, not only because it makes it easy for people (including businesspeople) to have warm fuzzy feelings about some of the things that businesspeople do and to enjoy themselves by being exceedingly condemnatory about others, but because it seems pretty clear that business activity is impossible without, for example, a

Public Religions in the Modern World

In this reconsideration of the relation between religion and modernity, Jose Casanova surveys the roles that religions may play in the public sphere of modern societies. During the 1980s, religious traditions around the world, from Islamic fundamentalism to Catholic liberation theology, began making their way, often forcefully, out of the private sphere and into public life, causing the deprivatization of religion in contemporary life. No longer content merely to administer pastoral care to individual souls, religious institutions are challenging dominant political and social forces, raising questions about the claims of entities such as nations and markets to be value neutral, and straining the traditional connections of private and public morality. Casanova looks at five cases from two religious traditions (Catholicism and Protestantism) in four countries (Spain, Poland, Brazil, and the United States). These cases challenge postwar - and, indeed, post-Enlightenment - assumptions about the role of modernity and secularization in religious movements throughout the world. This book expands our understanding of the increasingly significant role religion plays in the ongoing construction of the modern world.

Deweyan Prophetic Pragmatism, Poetry, and the Education of Eros

Eros and education is an ancient theme in Western thought, and from beginning it has been associated with moral development, creativity, and, above all, wisdom. The topic of Eros and education has disappeared from contemporary educational conversation. It is a sign, perhaps, of overly intellectualistic and hyperrationalized way we have of thinking about education. This article seeks to reconvene ancient conversation as well as to restore some of traditional connections between love, poetry, creativity, and wisdom. Eros will allow us to think about these topics in effective, even if largely forgotten, ways. Next, I will identify theme of Eros and education in work of John Dewey. This will be done by emphasizing his work on art and aesthetics where it becomes clear that science, logic, and method of inquiry are themselves understood aesthetically and as subordinate to acts of creation. I will make use of Thomas Alexander's idea of the Human Eros. The article concludes w...

La Théologie de la victoire de Constantin à Théodose (review)

Reviewed by: La Théologie de la victoire de Constantin à Théodose Raymond Van Dam François Heim . La Théologie de la victoire de Constantin à Théodose Théologie historique, 89. Paris: Beauchesne, 1992. Pp. xv + 347. 270 FF. Constantine's unexpected turnabout suddenly put Christian apologists on the spot. Many were prepared to modify the traditional connection between emperors' pietas for the pagan gods and their military success into a new connection between [End Page 87] emperors' victories and their support for orthodox Christianity. In this process of accommodation two problems quickly became apparent. One was the difficulty of finding a proper role for a Christian emperor, even as theologians groped to find proper roles for the members of the Trinity. A second was the increasing pressure on the frontiers that made it necessary to explain imperial defeats as often as imperial victories within a Christian perspective. In his investigation of this new theology of imperial success (and failure) Heim discusses the writings of several prominent authors from the fourth and early fifth centuries, some of them Christian bishops, some still unrepentantly defiant pagans. The first cluster of authors wrote, predictably, about Constantine and his dynasty. The emperor himself stressed both his dependence on divine assistance and the extent of his personal piety; Lactantius promoted the importance of appealing for God's assistance by describing the horrors that pagan emperors suffered; Eusebius was prepared to locate Constantine in a long biblical tradition, but without ever solving the problem of the emperor's relationship with God the Father and the Logos: "the equivocations of his trinitarian theology appear again in the equivocations of his political theology" (p. 80). Firmicus Maternus challenged Constantine's sons not to compromise with paganism; in dealing with Constantius, an Arianizing emperor who was nevertheless victorious over various usurpers, Lucifer of Cagliari tried to distinguish success in this life from the heavenly rewards of true faith. Heim is particularly acute in discussing the influence of the Old Testament in shaping Ambrose's thinking about Christian politics and his own role in providing pastoral guidance for emperors. In this perspective, Theodosius' capitulation before Ambrose was simply a confirmation of the continuation of biblical times. The remaining authors from the later fourth century seem to be added as counterpoint, or perhaps afterthoughts, to the model of Ambrose. The pagan historian Ammianus continued to stress the virtues that had once preserved the empire; not surprisingly, he found "the model of military courage" in the emperor Julian (p. 204). Julian in fact would have been an interesting addition to Heim's lineup, since he was a successful general in Gaul even though he was a pagan and had learned about soldiering from books, by reading Caesar's Gallic War. The poet Claudian emphasized the intervention of pagan gods in human affairs; the Christian poet Prudentius added a nice twist by claiming that it was the duty of the Roman Empire to assist in the spread of Christianity; and finally Paulinus of Nola added still another new factor by claiming that St. Felix had contributed to the defense of the Empire against the barbarians. These discussions of Christian theological writings in particular provide an interesting supplement to M. McCormick, Eternal Victory: Triumphal Rulership in Late Antiquity, Byzantium and the Early Medieval West (1986), an excellent and highly recommended study of the lingering influence of Roman imperial ceremonies long into the medieval and Byzantine periods. Heim's observations are consistently acute and thoughtful, even if sometimes a bit longwinded and facile. The problem is figuring out what they add up to. Despite the chronological progression of authors this is not a historical study, since Heim discusses only in general terms both the wider social context and the specific controversies that influenced these authors. And he introduces some dubious historical characterizations: the "certitude" [End Page 88] that identified the age of Constantine (even though after his "conversion" Constantine continued to support paganism and was influenced by Arianizing bishops); the "hesitations" that marked the age of Theodosius (even though Theodosius issued a series of heavy-handed constitutions that finally banned paganism and heresies); the fourth century in general as another example of an...

From the Sound Recordings Review Editor: The Classification of Traditional Instrumental Music

ists over the years. Perhaps this is because, beyond the simple fact that in-depth study requires discourse in languages of music that many folklorists are not conversant with, it combines questions of both popular and material culture. Other complications arise because of the ways in which instrumental music-the abstract product of interaction between human body and material artifact-can be so easily deand recontextualized; ways that remove it from the familiar company of song texts and dance movements in relatively informal contexts, taking it away from ostensibly traditional settings. Nevertheless instrumental music identified as having traditional connections is extensively represented, and thus recontextualized, on recordings. In this essay I consider instrumental music from a wide variety of

A new triple-channel swivel for fluid delivery in the range of intracranial (10 nl) and intravenous (100 μl) self-administration volumes and also suitable for microdialysis

This paper describes a new low-torque, bubble-free and multiple-channel swivel of easy construction. This swivel combined with the use of fused silica capillary tubing to connect syringes and injectors, as we recently proposed, allow the accurate and repeated microinjection of low nanoliter volumes (10 nl) in freely moving rats, as required in the intracranial self-administration paradigm. Microinjections can be simultaneously performed in 3 different brain regions. Relatively large volumes in the 10–100 μl range can be repeatedly administered, as in intravenous self-administration, using the traditional connections with polyethylene (PE) tubing. This swivel allows the execution of experiments involving in vivo microdialysis in up to 3 different brain areas. The internal channel has a very low dead space (4 μl) and can be used to withdraw small liquid samples and perform on-line microdialysis in freely moving animals. This versatility makes the present swivel appropriate for sophisticated experimental designs involving combinations of intracranial, intravenous and/or intragastric self-administration with microdialysis.

The development of the tumen river and the economic geographical background of its hinterland

The key of the Tumen River development is the harbour construction. The construction and development of the Tumen River harbour is closely related to the economic development and the rational productivity allocation of the whole northeast region. The Tumen River harbour will reach a handling capacity of 20–50 million tons through the construction for dozens of years. Such a large harbour (only next to Dalian Port in the northeast region) must be supported by strong hinterland. This hinterland must be the whole northeast region. According to the attraction of the Tumen River harbour for different areas, the hinterland may be divided into direct hinterland and mixed hinterland, and the mixed hinterland can be further divided into major hinterland and common hinterland. The northeast region as the hinterland of the Tumen River harbour has the following superiorities: 1) superior geogra phical position, 2) convenient communications conditions, 3) traditional economic connection, 4) abundant man- power resources, 5) strong economic foundation. In order to meet the needs of the Tumen River development and the harbour construction, as well as the international division and cooperation, the northeast region must be overall open to the outside world, speed up export-oriented economic development, be inclined to develop export industry, be engaged further in the international division of Northeast Asia region, establishing the east-west point and axis allocation system that takes Hunchun as the new growth pole, Changchun as the center, Fangchuan-Changchun-Baicheng-Yiershi railway as the main development axis.

Explaining Swedish Corporatism: The Formative Moment

The question addressed in this article is how to explain major intentional changes in national political systems. The theoretical point of departure is that political systems are usually so tightly structured that the prospects of actors introducing such changes are very small. The argument put forward is that only under certain periods of crisis can such changes occur; it is only during suchformative momentsthat political actors change the institutional parameters or the nature of the ‘game’. Empirically, the article extends this argument in an attempt to explain why Sweden's political system became highly corporatist. It has been shown that from a rationalistic approach, collective action ‐ e. g. why individuals join and support interest organizations ‐ is difficult to explain. Instead, an institutional explanation is offered. The empirical analysis shows how centrally placed politicians in Sweden during the 1930s, by changing the payoffs, could solve the ‘free‐rider’ problem for both farmers' and workers' interest organizations. Contrary to earlier studies, the analysis shows that the breakthrough of corporatist principles in Swedish politics took place under a Liberal government strongly supported by the Conservative Party. The traditional connection between the Swedish Social Democrats and the corporatist nature of Swedish politics is thus questioned and the alliance between the Social Democrats and the Farmers' League in 1933 is given a new explanation.

How to avoid the transitional ax in indirect bad news messages

Professional communicators and managers can soften the tone of bad news messages by avoiding transitional axes, which are words and phrases that sever one section of the message from the next section. These words destroy any potential for goodwill between the sender and receiver of the message. The sender can avoid transitional axes in at least three ways: by using verbally keyed transitions such as repeated words, synonyms, specific naming, abbreviations, or generic nouns; by using cognitively keyed transitions that employ word and thought association to create implied connections; and by using traditional connectors such as conjunctions and conjunctive adverbs. Each of these techniques avoids use of the transitional ax and facilitates the exchange of bad news.< <ETX xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink">&gt;</ETX>

Psychologism, Semantics, and Ontology

I shall propose an approach to the semantics of natural language which is considerably more psychologistic than traditional approaches in the philosophy of language. I advocate a more empirically based, naturalizing orientation, which links the notion of truth quite directly to the operation of human cognitive mechanisms. This conception of semantics also loosens the traditional connections between truth and reference; questions of ontology and ontological commitment are thereby cast in a new light, and new prospects emerge for defending a narrowly physicalist ontology. My proposal is inspired largely by the psychologist Eleanor Rosch's work in prototype theory, and by related recent developments in cognitive science and linguistics. I have been influenced too by Carnap's famous (1950), which I think contains important elements of truth despite Quine's well known criticisms in (1966). Many contemporary philosophers, myself included, would like to cleave to a sparse ontology: perhaps an ontology like Quine's, consisting only of classes and physical objects; or perhaps an even sparser one, consisting of physical objects alone. (A physical object, according to Quine (1970, p. 30) is simply the whole fourdimensional material content, however sporadic and heterogeneous, of some portion of space-time.) But this aspiration toward ontological minimalism runs afoul of the fact that there are numerous garden-variety sentences with the following features: (i) we take them to be unproblematically true; (ii) they contain singular terms which appear to denote-and/or unnegated existential-quantifier expressions which appear to range over-entities other than those countenanced by a minimal ontology; (iii) there is no obvious or natural way to paraphrase the sentences into forms which avoid this apparent ontological commitment to unwelcome entities; and (iv) there is no plausible way to identify the entities purportedly referred to in these sentences with ontologically respectable entities (such

Autosterilizing CAPD connection systems.

The reasons why the peritonitis rate in patients on CAPD with the traditional connection system remains unacceptably high are investigated and identified. In order to overcome such a highly limiting complication, a complete revision of the connection philosophy is suggested, substituting the exasperate prevention of the contamination with a simpler and more effective sterilization of the connection site after the connection has been made. Practical examples of chemical and thermal sterilization are illustrated.

American Jewish Writing in the Eighties

The phenomenal critical and popular success of the American Jewish writers of the 1960s did much to affirm the legitimate presence of Jews in American literature. Moreover, the works of such talented writers as Bernard Malamud, Saul Bellow, and Philip Roth also helped to establish our definition of American Jewish fiction in particular and ethnic literature in general. But as American Jews became more and more assimilated into the majority culture and the Jewish American experience appeared less distinguishable from any other, American Jewish writing became more an expression of individual artistry than of ethnicity. For the past several years, for example, Malamud, Bellow, and Roth have gone their separate literary ways, having little to do with the old themes of marginality. Their writing has not only been accepted by the majority culture, but has become an important component of that culture. As the '70s drew to a close, was generally acknowledged that the so-called American Jewish Renaissance had also come to a close. But this was only partially true, for although is apparent that the American Jewish writers of the '60s are no longer concerned with the traditional ethnic themes of alienation and identity, is equally apparent to many observers that Jewish writing in America is currently undergoing an interesting and exciting transformation-one that now makes necessary for us to reevaluate our expectations of both ethnic and American Jewish literature. Several decades of successful American Jewish novels not only legitimized that particular genre, but also established an intellectual atmosphere of security for those who followed. This freedom has enabled the present generation of Jewish writers to pursue a more eclectic course. Some have chosen to ignore their Jewish heritage; others are unaffected by it. A significant number, however, no longer concerned with the anxieties of belonging, or the need of making it in America, have taken an interesting step backward, toward a more traditional connection with their Jewish religion, history, and culture. In so doing, they have created a new Jewish literature, one that goes beyond our traditional concept of ethnic writing and speaks directly to the particular concerns of Jews throughout the world.

Bookish London

AS there is a traditional connection between literature and licensed premises, I may begin (though it be to my detriment) with a tavern reminiscence. Some years ago, at a highly decorous hour in the evening I got myself into a quiet corner of an old‐fashioned Hampstead house, having it in mind to turn over the pages of an advance copy of a new book in which I took a special interest. I suppose my pre‐occupation looked unsociable. Anyhow, it was remarked by a group of local tradesmen, substantial men all, and one a borough councillor. It was the borough councillor, I think, that checked me. “Well, Mr. C,” he boomed out,—it is a point of London public‐house etiquette, the origin of which would be worth investigation, that you must never take the liberty of addressing a gentleman by his surname but only by its initial—“Well, Mr. C, that must be a very interesting book. Something by old Edgar Wallace, eh?” “No,” I said, “I only wish it were,” and yielded up the book to his outstretched hand. He examined it with the curiosity of an unspoiled savage. “Nice lookin',” he murmured, “but not much in my line o' country, I should say.” Then at the sight of the title‐page he exploded. “Gawd, Mr. C, did you write all this?” I confessed that I had, and at once found myself the object of, I can't say the admiration of the group, but of their profoundest interest. The volume was passed round, fingered and frowned over and returned to me. A few seconds of embarrassed silence followed; but presently the borough councillor thrust his hands well into his trouser pockets, fixed his eyes upon the dim distance of the four‐ale bar, thoughtfully swayed backwards and forwards and spoke. “Well, I don't think I've ever read a book—not in all my life,” he said. His friends breathed something that was too slight to be called a sigh but was unmistakably an inchoate “hear, hear.” The matter then dropped. I stole humbly away, leaving them to continue their wrangle about Chelsea and the Arsenal (or it may have been Jimmy Wilde or the Lincolnshire—I cannot, as Mr. Belloc would say, be positive which).

IX.—Observations on two Ancient Irish Works of Art known as the Breac Moedog, or Shrine of St. Moedoc of Ferns, and the Soiscel Molaise, or Gospel of St. Molaise of Devenish

I have the honour to exhibit to the Society of Antiquaries drawings and photographs of two remarkable objects of early Irish workmanship, one of them being a shrine destined for the reception of relics, the other a costly box or cover for a copy of the Gospels. Besides the ecclesiastical destination common to both these works, there is another link between them, namely, their traditional connection with the two famous Irish Saints whose respective names they bear, and who, during their lives, were closely united in the bonds of friendship.