R.W. Church was an English churchman and writer. Church was also famous for being the dean of St. Paul's Cathedral in London.Bacon's most famous work is his biography on Francis Bacon, the great English philosopher.

The US neutrino community gathered at the Workshop on the Intermediate Neutrino Program at Brookhaven National Laboratory February 4-6, 2015 to explore opportunities in neutrino physics over the next five to ten years. Scientists from particle, astroparticle and nuclear physics participated in the workshop. The workshop examined promising opportunities for neutrino physics in the intermediate term, including possible new small to mid-scale experiments, US contributions to large experiments, upgrades to existing experiments, R&D plans and theory. The workshop was organized into (...) two sets of parallel working group sessions, divided by physics topics and technology. Physics working groups covered topics on Sterile Neutrinos, Neutrino Mixing, Neutrino Interactions, Neutrino Properties and Astrophysical Neutrinos. Technology sessions were organized into Theory, Short-Baseline Accelerator Neutrinos, Reactor Neutrinos, Detector R&D and Source, Cyclotron and Meson Decay at Rest sessions.This report summarizes discussion and conclusions from the workshop. (shrink)

Plasminogen activator inhibitor‐1 (PAI‐1) is a physiological inhibitor of urokinase (uPA), a serine protease known to promote cell migration and invasion. Intuitively, increased levels of PAI‐1 should be beneficial in downregulating uPA activity, particularly in cancer. By contrast, in vivo, increased levels of PAI‐1 are associated with a poor prognosis in breast cancer. This phenomenon is termed the “PAI‐1 paradox”. Many factors are responsible for the upregulation of PAI‐1 in the tumor microenvironment. We hypothesize that there is a breast cancer (...) predisposition to a more aggressive stage when PAI‐1 is upregulated as a consequence of Metabolic Syndrome (MetS). MetS exerts a detrimental effect on the breast tumor microenvironment that supports cancer invasion. People with MetS have an increased risk of coronary heart disease, stroke, peripheral vascular disease and hyperinsulinemia. Recently, MetS has also been identified as a risk factor for breast cancer. We hypothesize the existence of the “PAI‐1 cycle”. Sustained by MetS, adipocytokines alter PAI‐1 expression to promote angiogenesis, tumor‐cell migration and procoagulant microparticle formation from endothelial cells, which generates thrombin and further propagates PAI‐1 synthesis. All of these factors culminate in a chemotherapy‐resistant breast tumor microenvironment. The PAI‐1 cycle may partly explain the PAI‐1 paradox. In this hypothesis paper, we will discuss further how MetS upregulates PAI‐1 and how an increased level of PAI‐1 can be linked to a poor prognosis. BioEssays 29:1029–1038, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

From the earliest centuries, the Gospel of John has been embraced as the church's gospel. The first commentaries on any book of the New Testament were written on the Gospel of John. Nothing matches the beauty and lofty Christology of its poetic prologue, words that more than any others guided the councils of the early church and led to the definitive expression of orthodox Christology.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 12.1 (2005) 59-61 [Access article in PDF] Space and Normativity Jennifer Church Keywords space, normativity, reasons, unconscious I appreciate the thoughtful criticisms and helpful suggestions of my commentators. In this brief reply, I can only begin to address the many interesting issues that they raise.I am not sure whether R.D. Hinshelwood views my paper as operating within the constraints of analytic philosophy, which he (...) equates with "rationalist" philosophy and traces back to Aristotle, or as moving beyond those boundaries. Three initial remarks may help to situate my position. (1) My paper is in the analytic tradition insofar as it is an attempt to articulate the constitutive structure of concepts that are especially interesting and fundamental, where such articulation may or may not lead to conceptual revision. (2) My particular focus is on the concept of reason, with the aim of thinking through its appropriate use with respect to unconscious thought and the emotions; implicit in this project is the assumption that there are some things that should not be explained by appeal to reasons. (3) I wish to show how some peculiarities surrounding the attribution of unconscious reasons and emotional reasons can be understood by reference to spatial reasoning rather than reasoning that is more linguistic in character.Hinshelwood sympathizes with my attempt to describe a kind of reasoning that is not "rationalist" insofar as it does not rely on the manipulation of symbols and, indeed, tends to ignore the distinction between symbol and thing. He agrees that there is something spatial about such ways of reasoning. But Hinshelwood argues that more needs to be said to establish a connection between the spatial maneuverings of animals and the nonpropositional thinking of humans. He thinks that "psychoanalysis can in effect fill in the gap in Church's argument with a developmental argument" (2005, 47). The developmental account he has in mind is based on Freud's description of how an infant who automatically tries to ingest what feels good and excrete what feels bad will also come to introject (i.e., to imagine ingesting) what seems good and eject (i.e., imagine excreting) what seems bad. In the words of Hinshelwood, this is a hypothesis about how "bodily space becomes psychic space, and emerges in the sense of having a mind" (2005, 47). I am sympathetic to this account of how we acquire a sense of having a mind, but I do not think that we need to have a sense of having a mind in order to have a mind. A cat can have beliefs and desires (and can have the normative experience of having taken the wrong turn) without ever imagining an inner space with mental contents. Likewise, a cat can experience anger or fear in virtue of experiencing certain changes within its body despite having no experience of its mind as such. In short, I view an account of introjection as an important contribution to developmental psychology, but I think it comes [End Page 59] after, not before, an account of unconscious and emotional reasons.Gerrit Glas maintains that my attempt to ground the normativity of unconscious reasoning (or spatial reasoning) in the feeling of 'getting it right' versus getting it wrong' runs afoul of this dilemma: either (a) the normativity of unconscious reasoning ends up very much like the normativity of conscious reasoning, and the needed normativity is already built into the feeling that I appeal to, or (b) the normativity of unconscious reasoning is reduced to physical sensations and is no longer normative at all. I do not view this as a dilemma because I embrace option (a). I agree that the feel of being on the right track is much the same, whether or not we can say what that track is, let alone why it is right rather than wrong. Likewise, it feels the same to realize that I have made a wrong turn, whether or not I know what the wrong turn was. Also, I agree that normativity is implicit in the feel of getting it right. I am not appealing to such a feeling... (shrink)

The study of church growth has historically been divided into two strands of research: the Church Growth Movement and the Social Science approach. This article argues that Dunbar’s Social Brain Hypothesis represents a legitimate and fruitful third strand in the study of church growth, sharing features of both previous strands but identical with neither. We argue that five predictions derived from the Social Brain Hypothesis are accurately borne out in the empirical and practical church growth literature: (...) that larger congregations lead to lower active engagement from members; that single-leader congregations are limited to around 150 members; that congregations of 150 are further stratified into smaller functioning groups; that congregations expanding beyond 150 members undergo internal tensions and are forced to reorganise; and that congregations larger than 150 will require structural sub-divisions to retain active member involvement. While these assertions are reflected in the church growth literature and articulate the common sense assumptions of church growth experts, the Social Brain Hypothesis offers a coherent theoretical framework which unifies these observations and thereby represents a distinctive contribution to church growth studies. (shrink)

In this chapter, Immanuel Kant's focus is on how members of a (true) church should interpret their Scripture. Not surprisingly, Kant's position on this issue is unequivocal: Scriptures must be given a moral interpretation, if they are to have any relevance to a true church. The first mark of a true church is its universality; through it, a church is grounded in pure religious faith. Kant asks us to choose: (a) Will we interpret religious faith as (...) an attempt to satisfy God by obeying nonmoral precepts, motivated by fear of punishment for service withheld and/or by hope of reward for service rendered? Or (b) Will we interpret faith as a form of assurance based on the practical hope that God will bless those who, though still imperfect, have the sincere conviction to walk the path of continual moral improvement in their lifestyle?. (shrink)

In this chapter, Immanuel Kant's account of the history of the true (universal) church has a clear progression. It moves from a discussion of Jesus’ radical break with all that was nonuniversal in Judaism, to the tendency of Christians down through the ages to shape their faith into something just as nonuniversal as Judaism. Kant's account concludes with reflections on why we have good reason to be optimistic for the future, because Kant's own interpretation of pure moral religion portrays (...) the message of the coming of God's kingdom in symbolic terms that can be applicable to all good‐hearted people. Kant also focuses on the shortcomings not of Judaism, but of Christianity itself, when interpreted as just another historical faith‐particularly in the hands of biblical scholars. (shrink)

The seven numbered sections in Division One of the Third Piece of Religion present a systematic argument regarding the founding, the establishment, and the implementation of an ethical community. This chapter first examines Immanuel Kant's argument that the idea of such a community has objective reality because it arises out of a universal human duty. Next, it is shown that how he argues that the inability of human beings to fulfil this duty independently, thereby giving rise to the need to (...) assume that God is the community's ultimate founder. What this means is that the ethical community must be a church (an ethical community under God's guidance) in order to succeed. The chapter discusses Kant's claim that the true church inevitably begins with an appeal to revelation even though it is a rational reality. It concludes with an analysis of Kant's account of different types of churches. (shrink)

Arvind Thomas has written a remarkable book. That said, however, it must be quickly added that it is not a book for everyone, not even for all students of medieval literature. It is a very thoughtf...