True Goal Research Articles

The Body: Science, Theology, and Humanae Vitae

Paula Jean Miller, F. S. E. The Body: Science, Theology, and Humanae Vitae Creating ethical paradoxes out of commonly held unexamined assumptions is a hallmark of the pontificate of John Paul II. At the same time "body worship" dominates contemporary culture, Pope John Paul II writes a theology of die body. As science catapults civilization "back to the future" by proposing that human sexuality return to the most primitive forms of asexual and non-relational methods ofreproduction, John Paul formulates an "adequate anthropology " which integrates the physical, psychological, intellectual, and spiritual dimensions ofthe person into fully human sexual relationships . Such claims about scientific advancement in counterpoint to theological development require further explanation. Redemptor hominis, die encyclical written by Pope John Paul in 1979 as a "kind ofprogrammatic statement ofthe inspiration which will guide his pontificate,"1 challenges Christians to "x-ray" scientific and technological achievements diat promise a panacea of soluI wish to thank TheologyToday for graciously permitting me to publish this revised article in Logos, prior to the publication of the original transcript which will appear in Theology Today, January, 2001. LOGOS 3:3 SUMMER 2000 THE BODY: SCIENCE, THEOLOGY, AND HUMANAE VITAE tions to human problems and sufferings. He prompts us to reflect upon basic ethical criteria: "ifwe can do it, does tiiat mean we should do it?" Will this scientific "advance" make us more human? Will humanity progress or regress in true humanness?2 In light of these criteria, an examination of currently proposed methods for human procreation (reduced by science to reproduction) provides significant insight, particularly in regard to the role ofthe human body in personal relationships. The advent ofcloning now makes it possible for human persons to imitate the reproductive method of amoebas, the lowest form of life.While asexual replication achieves science's goal ofreproduction of the species, it provides no opportunity for human interrelationship , not even at die level of simple body contact. In vitro fertilization provides us with another way to bring forth life, very similar to that observed witiiin die world of fish, where male sperm fertilize eggs already separated from die female body, again witiiout need for relational contact. As we continue up the life chain into the realm of die insect, the honeybee and her one-time-only drone consort exemplify a way of reproducing that has become radier familiar within twentietii-century life. While body contact becomes part of fertilization , the immediate deadi ofthe male vividly symbolizes die discontinuity ofrelationship integral to this form ofmating. The animal kingdom likewise presents us with models for scientifically "advanced" generation ofdie human species. Some members ofthis genus have estrocycles tiiat compel diem to "unite" through repetitive , redundant acts urged only by instinct; otiiers, like die old world monkeys, are seemingly"free,"because ofmenstrual cycles, to mate whenever they want, yet diey hardly present us with a paradigm for human love. Grasping the limitations of these scientifically engineered alternatives for human love relationships, John Paul focuses on the true goal ofhuman sexuality: the union ofman and woman, body and spirit. His tiieology ofthe body becomes the basis for afully human, sexual-personal relationship. ??? ic6 LOGOS Pope John Paul's view ofdie human body, and particularly ofthe important role the body has within die sacrament of marriage, rejects die body-soul dualism which plagued ancient philosophy and has reemerged in modern times. This way ofthinking separates our bodies from our true selves, and proposes tiiat we can do whatever we want witii our bodies and it won't really affect who we are. Pope John Paul's thought encompasses both traditional and contemporary approaches in andiropology, and dien transcends diem, proposing a new vision of man and woman, which is based in the sacramentality ofdie human body. Anyone quickly counting one tiirough seven has discovered that die"body"is not one ofthe sacraments currently listed . But die Holy Fatiier teaches tiiat die body is die very oldest sacrament, instituted by God at the dawn of creation: he calls it the "primordial sacrament."A sacrament has been simply defined in past catechisms as "an outward sign instituted by Christ to give grace." Or, in the more ancient language of the Church, which Pope John...

Recovery and serious brain disorders: the central role of families in nurturing roots and wings.

Recovery in severe mental illness is a powerful concept for consumers, invoking a journey through understanding and acceptance of illness and disability, along with hope for a quality life, self-empowerment, and responsibility. Although not widely recognized, the journey toward recovery is also important for family members of individuals with severe mental illnesses, who often serve in a care-giving or supportive role for their loved ones. From the family perspective, to make recovery a real possibility, several issues must be confronted. First, progress toward recovery must acknowledge and involve care-giving and supportive family members, recognizing their significant role in the lives of many individuals with severe mental illnesses as well as the journey of family members in understanding and accepting a severe mental illness in a loved one. Second, a real, recovery-oriented system implements treatments and supports shown to be effective. In this day and age, the gap between research findings and ordinary care condemns too many consumers and their families to outcomes far short of what is possible. This includes not only medications, psychotherapy, employment services, dual diagnosis services, housing and other supports for consumers, but also family education, shown to be effective by a large body of research. Third, a recovery-oriented system of care cannot afford to dance around the thorniest and most controversial issues in severe mental illnesses-such as individuals with the most intractable forms of illness or the relatively infrequent but very real situations in which either consumers or family members are assaultive or abusive. All of these elements are essential if recovery is to be more than a slogan, but rather a true goal in a system of care that respects consumers with these disorders and their care-giving family members.

Interview With Thylias Moss

Interview With Thylias Moss Marc J. Sheehan Thylias Moss is one of that select group of writers who is comfortable working across the various genres. She is best known for her six volumes of poetry, including her most recent Last Chance for the Tarzan HoUer, which was a finalist for the National Book Critics Circle Award. But Moss is also the author of a bookfor children (I Want to Be/, and her memoir, Tale of a Sky-Blue Dress. In that volume she wrote, "As long as someone wants revelation, there will continue to be an outpouring of art that defines, revives, encourages, and elevates people. I want us to be more, even if at the end ofexistence, it is allfor naught. When we are strivingfor more, an ineffable existence beyond mortality, an unfetteredpotentialfor consciousness to exceed all known bounds, then do we produce our most striking and moving art." Fourth Genre spoke with Thylias Moss at her office at the University of Michigan in Ann Arbor, about her own outpouring of art, especially her memoir Tale of a Sky-Blue Dress, and how the boundaries between the different genres can be overcome to produce that "most striking and moving art" which is the one true goal of any real artist. Thylias Moss Photo by D.C. Goings, University ofMichigan Photo Services, 1998 MarcJ. Sheehan Photo by Carole S. Berk 187 188Fourth Genre Sheehan:You're primarüy known as a poet. What was the impetus for writing Tale ofa Sky-Blue Dress, which is a memoir? Moss: I'm not sure I can identify the impetus to write anything. That would go back to early in my Ufe, in childhood, when I first became obsessed with relying exclusively on language to prove experience, or understand existence ofanything. That's when it started. I haven't been a strong advocate of identifying myself with any particular genre. I think that my poems are probably some kind of nonfiction statements. I tend to use language in a way that makes others—not myselfnecessarUy—caU them poems. I admit to faUing into a devotion to the musicality of it. I love the sound of words. I love the immensity ofwords. I like the idea ofan endless sentence. In a way, perhaps, that's what I'm Uving. It's just this continuous sentence fuU ofparenthetical information, semicolons, from birth to whatever the end may be—if there is one. What I'm getting at is that I don't see an essential difference from what I'm doing with words, what I'm trying to convey, in these things called "poems," in this thing caUed a "memoir." These things caUed "poems" tend to have line breaks, and that's what causes others to assume they are poems. I've decided that I'm not going to be obedient to margins, prose-type of margins, but for effect I wiU move on to the next line right after a certain word. I see no reason for that not to occur in prose. For effect, why shouldn 't the prose writer decide, "I'm not going aU the way to the end ofthe page limit, but rather, for effect, I want to begin the new Une here." In the poems there are stanzas; those could be paragraphs, couldn't they? The length of Tale of a Sky-Blue Dress would discourage anyone from caUing it a poem. And there, in the memoir, I'm not as interested in line breaks for effect, so it doesn't look Uke a poem. When I'm interested in line breaks, it looks Uke a poem. But my work is always behaving Uke what it really is—total enchantment with the language. Sheehan: You hit on one of the aspects of why I wanted to ask about the impetus for Tale ofa Sky-Blue Dress. How do you decide to begin on a project that's book length rather than a page, or a few pages, long? Moss: That is the delight for me. I don't ever set out on any project knowing the length. Everything I begin is of indeterminate length. The idea is entirely what...

Targeted poverty investments and economic growth in China

In the mid-1980s, the Chinese government launched its ambitious poor area development policy, which was centered around a series of grant, credit, and Food-for-Work programs. Ironically, for the remainder of the 1980s rural poverty remained at about 90 to 100 million, or approximately 10% of the rural population. The lack of progress cannot necessarily be blamed on ineffective poor area policies, since much of the agricultural economy was mired in a deep recession between the mid-1980s and the early 1990s. By the mid-1990s substantial additional poverty reduction had been achieved. Even in the late-1980s, farmers in many poor counties did better than the national average in terms of income growth. After accounting for the effects of macroeconomic elements, what factors can help explain the differences in performance among poor regions and between poor areas and rich ones? Can part of these differences be accounted for by poor area policies, in general, or by the way local and regional officials allocate their poor area investment funds, in particular? The overall objective of this paper is to analyze the effectiveness of Chinese poor area policy. Specifically, the paper seeks to meet three objectives. First, we want to understand the evolution of poor area policy since the mid-1980s, trying to deduce the true goals of central and regional poor area officials, as well as how these policies have been implemented in the provinces. Next, we want to understand the magnitude and scope of investment into poor areas, and examine if changes in these policies have affected the uses of the investment funds. Finally, we want to determine the effectiveness of the investment of poor area funds, analyzing which types of investments have generated growth, and which ones have not.

Learning and the Mind of God

Jesus said “Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it” (Matthew 21: 43).Holy Scripture is often tough; indeed I cannot think of passages that simply tread water or offer bland affirmation. When God speaks, he calls us to attention, and generally to reform and renewal. Also, what sounds like condemnation is often a warning to relocate one’s heart, to shift from false to true goals and values, and to be aware that God and not man is the measure of all things.One reading of God’s authority, of his being the ruler, is the familiar moral or legal one. The idea that duty derives from divine commands can be traced back through figures such as Calvin, to the medieval philosopher-theologian William of Ockham, and from there through an Augustinian tradition back to interpretations of scripture, particularly the books of the Old Testament such as Isaiah. But there is another sense in which God may be thought to be a ruler of reality and this is worth mentioning in connection with higher learning. In discussing truth, Ockham’s near contemporary, Thomas Aquinas, draws on the philosophy of the Greeks filtered through the commentaries of Arabs and Jews. What Aquinas arrives at is the idea that the human intellect is ‘measured’ by things and that things are ‘measured’ by God; so that, indirectly, God is the measure of our minds. What he means is that knowledge involves conforming our minds to the structure of reality—grasping the way things are—and that the way things are in the world is a reflection of God’s own mind.

Assessing Public Support for Co-operative R&D: The Case of the RACE Programme

Summary: With the shift from "Europessimism" to a more pro-active attitude towards the completion of the Common Market at the beginning of the 1980s, attention was focused on the main drawback in the organization of telecommunications, i.e. public monopolies which competitively supported their national flagships. The Research on Advanced Communications in Europe (RACE) was an attempt by the European Community to do away with this system. The programme did, to some extent, eliminate duplication but not X- inefficiency. Its only real achievement seems to have been the development of contact between European firms. If this was the true goal of RACE, then full co-ordination, in the sense Ulph gives to it, was not necessary. Simple co-ordination would have been sufficient. The co-operative approach adopted with RACE enabled the European industry to stay afloat at a time of technological upheaval. It did not, however, enable this industry to take the lead.

Translating Good Advice Into Better Practice

The filing cabinets of physicians today are bulging with practice guidelines that have been derived from different organizations for various purposes. Some of these guidelines attempt to define appropriate and inappropriate care, while others seek to standardize how medical tasks are performed. These latter guidelines often take the form of critical paths 1 that set ambitious goals for length of stay or clinical processes, such as time to treatment with thrombolytic therapy. 2 See also p 2075. Regardless of their nature, the true goal of guidelines should be to improve care—meaning better patient outcomes or increased efficiency, or both. Unfortunately, our strong suspicion is that most guidelines that reach physicians' filing cabinets remain there. Only a handful of guidelines have been shown to have a beneficial impact on patient care, 3 and research evaluating the impact of guidelines has shown decidedly mixed results. 5-7 Few physicians would challenge the credibility

On Bad Actions, Good Intentions, and Loving God: Three Much-Misunderstood Issues About the Happy Life that St. Thomas Aquinas Clarifies For Us

Romanus Cessario, O.P. On Bad Actions, Good Intentions, and Loving God: Three MuchMisunderstood Issues About the Happy Life that St.Thomas Aquinas Clarifies For Us INTRODUCTION: "HEAVEN ON EARTH, HEAVEN IN FAITH" The expression, "Heaven on earth, Heaven in faith" comes from the pen of Blessed Elizabeth of theTrinity (1880-1906). The words describe the overall theme ofa ten-day retreat diat she composed shortly before her death for die benefit ofher younger sister, Marguerite, known as Guite (1883-?), who was a housewife and mother of two children.1 It might seem odd to begin a talk about Aquinas's teaching on the happy life by turning back to a cloistered nun ofCarmel who died an early deatii at the beginning ofthe present century. Still, Elizabeth oftheTrinity, I believe, illumines what Christians believe about the ultimate happiness of the human person . That is, she reminds us about our true goal or end. Her message is simple: Heaven is our goal. For Elizabeth, a woman who dedicated her adult life to prayer and sacrifice in union with Christ, the happy life is one that rests only in God. Logos 1:2 1997 On Bad Actions, Good Intentions, and Loving Godjgj In my view, Elizabeth's spiritual writings can help our contemporaries better realize what makes for a happy human life. And they must understand tiiis. For without taking account of what makes us happy, no one is able to provide a compelling account of the Christian moral life. Again, Elizabeth's message is a simple one: God makes us happy. But there's more. The Father of our Lord Jesus Christ is enormously generous to his adopted children. To die extent that the Christian believer lives the truth here and now, he or she does not have to wait until deatii in order to experience die happiness of God. Rather, through faith, heaven begins right here on earth. We see, then, that Elizabeth's final retreat prepares us for the already and die not-yet: "Heaven on Earth, Heaven in Faith." Since God's own knowledge about himself grounds die truth about the moral life, moral theology is an exercise closely associated widi the tiieological virtue offaith. I sometimes tell my students that the study ofmoral theology enables one to discover "how God knows the world to be." Of course, I mean by "world" die properly human world of our beliefs and desires, our intentions and actions. You may recognize a particularly Dominican emphasis in this way of expressing what moral theology is about. We are looking for the truth about God's creative knowledge ofdie world. For, as the English DominicanThomas Gilby once said, "the ratio which measures moral action is the manifestation of God's mind in revelation , the Logos, not just a rule that can be discovered by rational reflection on experience."2 Good moral theology, then, describes a happy life tiiat God himselfmakes happy, and so a life that conforms fully to the requirements ofthe Gospel. This explains why Aquinas refers to the "nova lex Evangelo"—the new law ofthe Gospel, a term that Luther, we are told, avoided.3 We can express Aquinas's position another way. Moral theology defines the "truth oflife." Since truth is known only by the intellect , the moral theologian should be less occupied widi discerning, let alone looking for ways to enforce, the dictates ofthe divine will, 102 Logos and more concerned to discover the rule and measure for human actions that have their origin in the divine intelligence.4 Our own experience affirms this: die truth persuades; tiireats paralyze. Studying the history oftheology reveals, moreover, that voluntarist ethics are notoriously unsuccessful. Much, for instance, that Luther objected to in late medieval scholasticism stems from the truncated andiropology of the nominalist theologians. To the extent, however, that the divine rule and measure (regula et mensura ), which is properly associated with the Eternal Logos, governs human actions, our lives reflect the truth or rectitude that is common in all the virtues and to which die Gospel commits us. The question ofhow one achieves this rectitude oflife—rechtfertigung or justification—should not be confused widi what actually constitutes this state as one...

Homage to Jean Piaget (1896–1982)

The paper presents the radical constructivist interpretation of the theory of knowing inherent in Piaget’ s Genetic Epistemology and provides a historical background for the required change in the concept of knowledge. By regarding cognition as “the highest form of adaptation” (Piaget, 1977a), the fundamental problem of reality representation that bedevils traditional epistemologies is avoided and the cognitive goal of truth by correspondence is supplanted by the goal of experiential fit, coherence and the active subject’s equilibration in the experiential world.

A Multidimensional Model of Client Success When Engaging External Consultants

Too often the relationship between clients and external consultants is perceived as one of protagonist versus antagonist. Stories on dramatic, failed consultancies abound, as do related anecdotal quips. A contributing factor to many “apparently” failed consultancies is a poor appreciation by both the client and consultant of the client's true goals for the project and how to assess progress toward these goals. This paper presents and analyses a measurement model for assessing client success when engaging an external consultant. Three main areas of assessment are identified: (1) the consultant's recommendations, (2) client learning, and (3) consultant performance. Engagement success is empirically measured along these dimensions through a series of case studies and a subsequent survey of clients and consultants involved in 85 computer-based information system selection projects. Validation of the model constructs suggests the existence of six distinct and individually important dimensions of engagement success. Both clients and consultants are encouraged to attend to these dimensions in pre-engagement proposal and selection processes, and post-engagement evaluation of outcomes.

FPGAs as reconfigurable processing elements

In most applications, FPGAs are used to implement glue logic, providing the advantages of high integration levels without the expense and risk of custom ASIC development. However, as SRAM-based FPGA devices have increased in capability, their use as in-system-configurable computing elements is receiving considerable attention. Indeed, reconfigurable FPGA technology holds the potential for reshaping the future of computing by providing the capability to dynamically alter a computer's hardware resources to optimally service immediate computational needs. Computing circuits built from SRAM-based FPGAs can meet the true goal of parallel processing-executing algorithms in circuitry with the inherent parallelism of hardware, while avoiding the instruction fetch and load/store bottlenecks of traditional von Neumann architectures. There are many computationally-intensive algorithms that can benefit from being partially or wholly implemented in hardware. Typically, these algorithms are too specialized to justify the expense of manufacturing custom IC devices.

Theology of Social Life in Augustine's "De civitate Dei." by Miikka Ruokanen

146BRIEF NOTICES in a five-year period, 1842—1847, were contemporary with other artists of that romantic time, George Catlin, for example. Some of these Point paintings appear in SacredEncounter, along with plain but authentic sketches and maps made by DeSmet. It is not easy to find reasons for criticism of this book. Two points, however, should be mentioned. First, the balance of the text and illustrations, especially the latter, weigh heavily in favor of DeSmet's European origins. Some outstanding pieces directly related to his work on the plateau, the focus ofPoint's paintings and the exhibition itself, have been overlooked, for example, DeSmet 's multi-colored chasuble used at Mass on the trail, the remnant of his buffalo robe, the cross with chain presented by DeSmet to arenowned Flathead Chief, and the exquisite Corpus for the cross, carved by Ravalli, used in the Flathead "Christ taken down from the cross ceremony" on Good Fridays. AU of these were readily available in the Jesuit Oregon Province collection. Obviously , not everything available could be used. These, however, were so intimately identified with the Sacred Encounter that their omission in favor of so much of DeSmet's Belgian memorabilia appears to be an oversight. A more specific criticism concerns an occasional lapse of fact, for example, the text concerning DeSmet's first printed book and the illustration (p. 126) which presents the title page of the 1848 French edition of Oregon Missions. In view of the broad sweep of the text and the splendid illustrations, rich in color and variety, this is not a severe complaint. It follows, then, that Sacred Encounters deserves to be in as many collections ofAmericana as Wilderness Kingdom, to which it is superior in some respects. Wilfred P. Schoenberg, SJ. (Gonzaga University) Ruokanen, Miikka. Theology ofSocial Life in Augustine's "De civitate Dei" [Forschungen zur Kirchen- und Dogmengeschichte, Band 53] (Göttingen : Vandenhoeck & Ruprecht. 1993. Pp. 179 DM 68,-.) If the amount written about Augustine is massive, the City ofGod probably ranks second only to the Confessions as die work most frequently studied. Here a Finnish scholar reviews the older school of Augustinian scholarship and finds it wanting in its interpretation of the De civitate Dei Specifically, it failed to take note of changes in Augustine's views and deemed it sufficient to trace certain concepts from his earlier, more philosophically oriented writings which are more optimistic about the capabilities of human nature. The later Augustine is characterized as a "moral pessimist" even though still a "natural optimist." While remaining essentially good, creation has become thoroughly flawed because of sin, and for Augustine, says Ruokanen, sin is decisive. Thus, Augustine has long been mistakenly regarded as the ideological father of a sacral medieval political order. But the social order of this BRIEF NOTICES147 world is founded on pride and moved by the lust for domination. Even if all citizens were good Christians, human society would still be under sin. There is no such thing as a Christian commonwealth, only "a secular society based on the social contract of collective self-interested love" (p. 154). Christians must make the best of a bad situation but can, at most, make it less evil, not really good. They are sustained by the hope of heaven, their true goal. Her conclusions are based on analyses of ordo, civitas, and love. While her findings are not new, this work contributes to scholarship on the City of God by its synthesis of previous research. Robert B. Eno, S.S. (The Catholic University ofAmerica) Ryan, James G. (Ed.). Irish Church Records: Their History, Availability and Use in Family and Local History Research. (Glenageary, Co. Dublin, Ireland: Flyleaf Press. 1992. Pp. 207. »46.00.) Although Ireland is well known as the "land of saints and scholars," one of its richest historical lodes remains unmined for the most part—the records kept, often haphazardly, by various major and minor religious denominations over the past two centuries. James G. Ryan seeks to rectify this state of affairs by providing this very useful guide to the content, location, and accessibility of the extant ecclesiastical records of not only the Roman Catholic Church and the Church of Ireland...

Inconsistency, Rationality and Relativism

In section I, I argue that the principal reason why inconsistency is a fault is that it involves having at least one false belief. In section 2, I argue that inconsistency need not be a serious epistemic fault. The argument in section 2 is based on the notion that what matters epistemically is always in the final analysis an item's effect on attaining the goal of truth. In section 3 I describe two cases in which it is best from an epistemic point of view to knowingly retain inconsistent beliefs. In section 4 my goal is to put into perspective the charge that relativism ought to be rejected because it involves one in inconsistency.

Propeller Talk

Propeller Talk * Jeffrey T. Schnapp** (bio) It pleases me to scrutinize and ascertain that which I truly possess in the propeller myth, and thus also the nature of the propeller’s impulsion or propulsion. One thing seems clear: that the propeller cannot be just “any old myth.” —Carlo Emilio Gadda 1 Driven by the propeller myth of Carlo Emilio Gadda, this essay derives its title from the opening paragraph of Marinetti’s 1912 “Technical Manifesto of Futurist Literature”: to be precise, from its famous description of how the poet, seated on the fuel tank of a soaring biplane, first felt the need to free language from the prison house of traditional syntactical form. You will recall that this exordium is pronounced by a figure well known to readers of La Conquête des étoiles (1902), Mafarka le futuriste (1909), and the early Futurist manifestos: Marinetti’s boastful and boisterous first-person narrator/orator persona. The phrase “io sentii l’inanità ridicola della vecchia sintassi ereditata da Omero” (I felt the ridiculous inanity of the old syntax inherited from Homer) thus has a familiar ring to it, linked as it is with Marinetti’s usual claims of clairvoyance and prophetic urgency. By the paragraph’s end, however, this “I” has been recast in a less customary role, that of taking dictation...from a propeller. “Ecco che cosa mi disse l’elica turbinante, mentre filavo a duecento metri sopra i possenti fumaiuoli di Milano. E l’elica soggiunse....” (This is what the swirling propeller told me as I sped along at two hundred meters above the powerful smokestacks of Milan. And the propeller added....) 2 Dictation taken [End Page 153] from an object. A cutting-edge object, to be sure, but a mere object, all the same, and one that is infringing on the place usually reserved for Marinetti’s blunt-edged egocentric muse. Yet the manifesto is unambiguous: a propeller, not a poet, will do the talking; a propeller will dictate from on high the laws that are to govern modern poetic discourse and define the desublimated forms of individuality and subjectivity attached thereto. It might be objected that, despite this opening gambit, the poet-scribe’s silence does not last for very long. By article 7 of the manifesto his voice is cutting back into the propeller’s chatter, merging with its modernist whir as if to enact the manifesto’s closing dream of a fusion of motor and man, metal and flesh. 3 The takeover is complete once the properly “technical” portion of the argument has concluded, whereupon dictation ceases and the poet reasserts total control: “looking at objects from a new point of view,” he proclaims, “I have been able to demolish the old logical fetters and the leaden wires of ancient understanding.” 4 So, the “Technical Manifesto” animates the voice of a propeller only in order to absorb it within the poet’s own voice, and to remake that voice in the image of the new mechanical kingdom that Futurist poetry is called upon at once to presage and reproduce. The object world represented by the propeller is only a pretext, the true goal being the modernization and expansion of the poet’s subjectivity. But if such is an adequate account of the overall trajectory of the manifesto, I would like to return to and interrogate Marinetti’s opening fiction a bit further. For example, why is it desirable that this particular mechanical muse should propel the discourse of the “Technical Manifesto”? Why should a propeller stand in for the animated objects, courageous metals, and capricious motors that make up the manifesto’s redeemed material world? In what ways does Marinetti’s propeller prosopopeia regulate the manifesto’s argument and form? In the following remarks I will be addressing questions such as these through close scrutiny of the manifesto itself and by means of a lateral sectioning of the airspace in and around the manifesto’s propeller screw. What I am especially interested in is the multiplicity of simultaneous semiotic chains, institutions, technologies, and historical circumstances whose determinations interconnect in the 1912 “Technical Manifesto”. Of particular concern to me, for example, will be emerging links among various...

Milly Theale's London

Milly Theale's London Chris Brown, University of South Carolina In his Preface to The Golden Bowl, Henry James scrutinizes A. L. Coburn's frontispiece photographs for the volumes of the New York Edition. He insists on the sufficiency of the fiction without the pictures, which are to serve as "mere optical symbols or echoes" (AJV 333). The closest textual reference James allows the photographs is to call them "at the most small pictures of our 'set' stage with the actors left out" (AN 333), or, as Charles Higgins has it, "frontispieces, not intratextual illustration, presenting the scenes of action rather than characters in action" (Higgins 667). Six of the seven London frontispieces are of settings (the exception being ' 'Some of the Spoils' ' for The Spoils ofPoynton), but, following James, critics have emphasized their significance as emblems rather than as locales ; ' 'The Doctor's Door,' ' frontispiece to volume one of The Wings of the Dove and the portal of Sir Luke's surgery, is unexceptional in this respect (Higgins 673, Bogardus 194). Yet it is exceptional in another: it is the only one of the London series to display a decipherable street number, number 143. This can hardly be fortuitous, particularly since James helped Coburn find the door to shoot (Bogardus 17-19), nor can it be symbolic, barring numerology. Rather, it calls attention to the city outside the frame, where the referent of the number must be sought; it asks us to seek the implications of the London places in the novel. These implications consist both of usages James devises and of outside knowledge he assumes. By so doing, he portrays a London of harsh dominion that casts sustained ridicule on the innocence of Milly Theale. The Wings of the Dove opens and closes in settings that the map of London fails to locate. Chirk Street existed neither in James's day nor in any other, but Lionel Croy interviews Kate there during Book First, chapter 1. This is not the sole instance of James inventing London streets, the majority of which are working class or bohemian and the names of which are sometimes meaningful. Banked in a word list in James's notebook entry for 7 May 1898 (CN 170), "Chirk" seems chosen mainly for its cacophony, appropriate to the tawdriness of the boarding house where Croy resides. As John Kimmey points out, the opening description of The Henry James Review 14 (1993): 215-222 © 1994 by The Johns Hopkins University Press 216 The Henry James Review Cray's parlor, with its armchair both slippery and sticky, characterizes the father (Kimmey 163). So, too, does the fictitiousness of the street, bearing the same relation to reality as Cray's fraying genteel persona and affording an ironic gloss on the futility of Kate's offer to live with him there. She has no better luck in the ending of this notably chiasmatic novel as she vainly struggles with Densher's apotheosis of Milly in the one episode set in Densher's London rooms. These are not fictitiously placed because they are not placed at all. It is true that when Kate encounters Densher on the underground at Sloan Square as she returns to Lancaster Gate, she is "sure the very next station was the young man's true goal" (WD I, 54); this would be South Kensington on the Inner Circle line. It is the hour of homecoming, but Densher keeps irregular hours (WD I, 47), and the reason for Kate's certainty is cryptic—perhaps she flatters herself that she will draw her young man so many stations past his. It is also true that on Christmas morning Densher journeys from the Brampton Oratory to his club and then to Marian's in Chelsea, presumably all on foot given the absence of hansoms (WD II, 353). The Oratory is near South Kensington, which adjoins Chelsea. Yet he does not appear at Marian's until 4:00 p.m., and, even assuming he lodges near his club, he has time to cover a long distance, even on foot: the author who walks Hyacinth Robinson of The Princess Casamassima from Camberwell to upper Mayfair in half an hour expects strenuous...

Sanctions, Sanctimony, and Health

Sanctions, Sanctimony, and Health

Physicians and the Animal-Rights Movement

THE current animal-rights movement threatens the future of health science far more than many physicians recognize. The movement is no fringe group of fanatics who cannot have a serious effect on the real world. It is led by politically shrewd people who have built a powerful machine opposed to all animal studies in the life sciences. By impugning the motives of scientists, inaccurately portraying the conditions under which most animal research takes place, and often camouflaging the radical nature of their true goal, the movement's leaders have won support from many well-meaning but misguided sympathizers with animal welfare. The cost . . .

The University and the Alliance: A Study in Contradictions

Abstract The continuing interest in the activities of the state geographic alliances supported by the National Geographic Society has let to the observance of a number of apparent contradictions. The basic themes in these incongruities relate to the major role assigned to classroom teachers who have, in many cases, had only modest course work in geography. There is, as well, concern over the axial role played by the National Geographic Society since professional geographers have been inclined to consider its geography to be quite distinct from academic geography as expressed by the professoriate. These considerations and five additional perceived contradictions are discussed in light of the true goals and accomplishments of this reform movement that is having such an impact on the American educational landscape.

Resource Mobilization and Political Opportunity in the Nicaraguan Revolution:

Abstract. A previous paper in this Journal presented a resource mobilization‐political opportunities paradigm about violent revolution in the Third World. Key propositions put forward in the previous paper find empirical support in a study of the Nicaraguan revolution. In keeping with the paradigm, the Nicaraguan revolution occurred after a period of economic growth during which urbanization, school enrollments, and the size of the middle class increased. Also consistent with the paradigm was the existence of an organization of professional revolutionaries espousing a Marxist‐Leninist ideology which received resources from abroad, especially from Castro's Cuba. The Sandinista National Liberation Front put into practice a number of strategems which the paradigm considers to be promising in a revolution, including staging paralyzing acts of institutional disruption, enlisting the aid of social and economic elites, and deceiving the public and its allies about the true goals of the organization. Also, the FSLN was adept at exploiting political opportunities and realignments which left the Somoza regime weakened and vulnerable.

The dynamics of angular homeostasis: I. General principles.

A general model is proposed casting aspects of ontogeny in quantitative terms amenable to genetic analysis. Its primordial construct is a chain of cells (termed a "pursuer") growing under the influence of a signal towards a fixed structure termed a "target." There is provision for graduated correction of the direction of growth of the pursuer. The determinants of scale include the size of the cells and the distance from the target. The minimum number of parameters is two: the initial angle of growth; and the force of the correction of errors of direction. Both are potentially of genetic interest. The impact of variation in these factors on the path of growth is studied. These findings are readily translated into biological terms, notably in congenital defects of the heart. Besides the primordial purposes, there are other objectives to the process. Some membranes require free edges, or large curvatures, or circular arrays. These secondary qualities require that the cells never reach the target. The target then becomes simply a construction point: that is, while remaining a center of attraction, it is no longer a true goal. If, because of undercorrection, the cell line misses the target at the first pass, it assumes a permanent orbit about it. The orbit rapidly comes to lie on a circle, with a radius independent of the initial angle of growth but related to the cell size and the restoration constant. From this property, several kinds of structures other than a simple bridge may result, especially when a series of lines of growth together form a tissue: a cusp, a free-floating membrane, or a circular membrane to fill a gap.