280 research outputs found
Meeting and Working with H.T. Engelhardt Jr.: An Inspiring Experience for a (once young) European Scholar
No full textThe author – a European “companion” of H. T. Engelhardt during the two last decades of the 20th century – describes his meetings with and impressions of Tris Engelhardt. He clarifies how open mindedness was the main concern in their common activities
1897 - The Franciscans in California, Zephyrin Engelhardt
No full textEngelhardt noted that much had bee written about those who first introduced Christianity and civilization in California but little was reliable due to ignorance, malice, exaggeration and misstatements. Up to 1785, Engelhardt consulted original Spanish documents and compared those with statements of H. H. Bancroft. According to the author, with regard to the missions from 1831 through 1850, Bancroft was almost the only authority offering any accurate information. He believed as to historic facts, that Bancroft\u27s work was reliable and all the more valuable because it came from a non-Catholic source.https://digitalcommons.csumb.edu/hornbeck_spa_2/1006/thumbnail.jp
Libertarian Bioethics and Religion: The Case of H. Tristram Engelhardt, Jr
No full textThis paper is a critique of certain moral perspectives that are found in the second edition of Engelhardt's Foundation of Bioethics. These views are spelled out in explicit detail in his second edition, and follow on the heels of a profound religious conversion. Engelhardt is an eminent bioethicist with strong religious convictions that overlay much of his writing. The author wishes to question some of the conclusions that Engelhardt reaches as they touch upon moral frameworks, pluralism, and a 'secular' bioethics
Are language production problems apparent in adults who no longer meet diagnostic criteria for attention-deficit/hyperactivity disorder?
No full textIn this study, we examined sentence production in a sample of adults (N = 21) who had had attention-deficit/hyperactivity disorder (ADHD) as children, but as adults no longer met DSM-IV diagnostic criteria (APA, 2000). This “remitted” group was assessed on a sentence production task. On each trial, participants saw two objects and a verb. Their task was to construct a sentence using the objects as arguments of the verb. Results showed more ungrammatical and disfluent utterances with one particular type of verb (i.e., participle). In a second set of analyses, we compared the remitted group to both control participants and a “persistent” group, who had ADHD as children and as adults. Results showed that remitters were more likely to produce ungrammatical utterances and to make repair disfluencies compared to controls, and they patterned more similarly to ADHD participants. Conclusions focus on language output in remitted ADHD, and the role of executive functions in language production
Finite quantum Heisenberg spin models and their approach to the classical limit
No full textEngelhardt L, Luban M, Schröder C. Finite quantum Heisenberg spin models and their approach to the classical limit. Physical Review B. 2006;74(5): 054413
Simulating Computationally Complex Magnetic Molecules
No full textEngelhardt L, Schröder C. Simulating Computationally Complex Magnetic Molecules. In: Winpenny R, ed. Molecular Cluster Magnets. World Scientific Series in Nanoscience and Nanotechnology. Vol 3. Singapore: World Scientific; 2012: 241-296
Rethiking Bioethics from the Viewpoint of Religious Studies : Comparison between Engelhardt and Nie Qingbao
No full textThe author published two articles concerning Bioethics in this magazine in 2006 and 2007. The present article discusses the same problem: constructing Bioethical studies from the viewpoint of religious studies. The main theme is the relationships between bioethical discourses and religious traditions. This article deals with two recently published books in the field of Bioethics: Tristram Engelhardt\u27s The Foundation of Christian Bioethics (Swets & Zeitlinger Publishers, 2000) and Nie JingBao\u27s Medical Ethics in China: a Transcultural Interpretation (Routledge, 2011). Nie Qingbao criticizes Engelhardt\u27s assertion of "Christian Bioethics," and advocates "Transcultural Bioethics." His main concern lies in comparison of cultures. Engelhardt\u27s assertion is based on his understanding of the postmodern world as a "libertarian cosmopolis," in which various communities co-exist without sharing any basic value systems. In such a situation, the only possible foundation of ethics is free and voluntary agreements, and "moral strangers" who do not share any moral views cooperate on the basis of agreements. This is what he calls "empty framework" or "content-less ethics." But this "empty framework" cannot be actually empty. Agreements signify a value: the value of autonomy and self-determination. The "empty framework" forces the various communities to accept this value. Engelhardt tries to protect the Christian values and worldviews against this secular value. Nie Jingbao criticizes Engelhardt\u27s basic premise that various communities in the secular world cannot share any value systems. If Engelhardt\u27s premise is correct, it means that all cultures are "radical others" and totally incommensurable. But this premise conflicts with our matter-of-fact perception of cross-cultural commonalities or shared humanity. Nie Jingbao argues that the "radical others" view over-simplifies cultural differences, and ignores the internal plurality in a culture. He calls this view as "the fallacy of dichotomizing cultures," which is dangerous in practice, because conservative governors try to justify the existing social structures, by the way of appealing to cultural differences. It seems that Engelhardt and Nie Jingbao discuss the different levels of cultural differences. Nie Jingbao points to the "real" differences, including similarities, while Engelhardt asserts the \u27\u27constractive\u27\u27creation of such differences. The latter\u27s strategy is possible and even necessary, but we need to recognize that it is not "real" but "constructive," because it always includes simplification and distortion.論文/Article
1913 - The Missions and Missionaries of California, Vol. III, Upper California, Part II, General History, Zephyrin Engelhardt
No full textVolume III, Section I of Engelhardt\u27s series on California missions covers largely the period of 1812 through 1830 addressing the challenges and difficulties facing the missionaries including the scarcity of resources and labor. He described the invasion of Monterey and other ports in Upper California by Hipólte Bouchard in 1818. Section II covers the period of 1830 through 1836 and the secularization of the missions by the Mexican government during which time the missionaries held their posts until either death or the government relieved them of the responsibility of protecting the neophytes against white rapacity and the destruction of the missionary establishments. Engelhardt noted that to secularize an Indian mission, as decreed and practiced under Spanish rule, meant that all the property, save the church building, the priest\u27s habitation, the garden, and the vineyard, should be turned over to the neophytes to be managed in common by officials chosen from among the same neophytes. According to the author, the Californians\u27 greed and disregard for religion were the real motivation behind secularization. Engelhardt discussed in detail Eceandia\u27s Decree of Mission Confiscation issued in 1831, the adverse impact of the Californians on the missions, missionaries and neophytes and efforts to emancipate the Indians. According to Engelhardt, [t]he mission despoilers and their abettors chose to call it \u27secularizaton,\u27 but it was nothing less than brutal confiscation which resulted in the annihilation or dispersion of the Indian converts.https://digitalcommons.csumb.edu/hornbeck_spa_2/1009/thumbnail.jp
Differences in family policy and the intergenerational transmission of divorce: a comparison between the former East and West Germany
No full textThe intergenerational transmission of the risk of divorce is a well-known long-term effect of divorce that has been found in many Western societies. Less known is the extent to which different family policies and divorce laws have an effect on the intergenerational transmission of divorce. In this paper, the division of Germany into two separate states from 1949 until 1990, with the consequent development of two very different family policies, is regarded as a natural experiment that enables us to investigate the effect of family policy on the mechanisms underlying the social inheritance of divorce. Data from respondents from the former East and West Germany participating in the German Life History Study are analyzed, using multivariate event-history methods. The results indicate that the strength of the intergenerational divorce transmission, when adjusted for differences in the divorce level, was lower in the East than in the West. Differences in marriage age and the timing of first birth, which are partial indicators of family policy, as well as differences in religion, could explain this effect. Furthermore, we found a tendency towards a reduction in the dynamics of divorce transmission over time, both in East and West Germany.
Differences in Family Policies and the Intergenerational Transmission of Divorce
No full textThe intergenerational transmission of the risk of divorce is a well-known long-term effect of divorce that has been found in many Western societies. Less known is what effect different family policies and divorce laws have on the intergenerational transmission of divorce. In this paper, the division of Germany into two separate states from 1949 until 1990, with the consequent development of two very different family policies, is regarded as a natural experiment that enables us to investigate the effect of family policy on the mechanisms underlying the social inheritance of divorce. Data from respondents from the former East and West Germany participating in the German Life History Study are analyzed using multivariate event-history methods. The results indicate that the strength of the intergenerational divorce transmission, when adjusted for differences in divorce level, was lower in the East than in the West. Differences in religion, marriage age and timing of first birth, which are partial indicators of family policy, could explain this effect. Furthermore, we did find a tendency towards a reduction in the dynamics of divorce transmission over time, both in East Germany and in West Germany.divorce risk, family policy, intergenerational transmission of divorce risk
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