The first woman in the process of book production in Livonia: the case of Ursula Krüger and Daniel Hermann

I present the first case from the history of early modern Livonia, when a woman participated in the editing and publication of a printed book. Ursula Krüger, wife of Prussian–Livonian humanist Daniel Hermann, illustrates the wider perspective of non-aristocratic women’s activities involving book production in the geographical periphery of humanist culture, Riga, rather than in the heart of European humanism. Her story also illustrates the ability of women to collaborate as an editor, both as a learned woman who could compose Latin dedications and a businesswoman who could financially and organizationally engage in publishing books.     

Psychopathological Development Across Adolescence

Daniel Offer’s seminal writings in the 1960s led to a realization that normal adolescence was not characterized by turmoil and upheaval, the then prevailing view that derived from studies of clinical samples. In this paper, the research findings that have appeared over the last four decades are reviewed with respect to the overall features of adolescence, the psychopathological changes in the teenage years, brain development during adolescence and neuroendocrine changes. The possible pathways involved in adolescent transitions are considered with respect to depression, drug use/abuse, antisocial behavior, schizophrenia and suicidal behavior. Conclusions are drawn on the operation of a range of multi-step causal pathways and implications for policy and practice are discussed. Michael Rutter’s epidemiological studies into adolescence were much influenced by Daniel Offer’s concepts and findings. Although the two of them never worked together Daniel Offer was a mentor at a distance. Michael Rutter’s research interests have particularly concerned the need to integrate social, genetic and developmental research perspectives and, amongst other things, this has led to a major interest in the phenomenon of resilience.     

弗莱诗学的浪漫主义追求

浪漫主义研究在弗莱的诗学体系中占据中心地位，是弗莱诗学的基本追求。弗莱认为浪漫主义文学是通过对前浪漫主义文学中原型体系的置换和再创造，实现以新的人学“神话体系”来改造传统神学“神话体系”的文化革命。以浪漫主义诗人威廉·布莱克为个案，弗莱详细阐释了布莱克的诗歌如何在颠覆传统圣经理解的基础上，通过置换圣经神话的叙事结构和原型意象，再创造了一部“地狱的圣经”。     

Administrative Justice in the Wake of I,Daniel Blake

This article argues that Ken Loach's film, I, Daniel Blake, invites deep reflection on the relationship between the individual and the state, and, more particularly, on the role of administrative justice in restoring a re‐imagined sense of citizenship. Drawing on earlier debates from the 1950s, as well as on more recent advocacy of the ‘connected society’, the article proposes that to meet such an ambition, administrative justice must be recognised as an overarching set of principles and values, rooted in a framework of human rights and with a reinvigorated public‐sector ombud‐institution at its centre. In this way, administrative justice might serve as an effective and restorative counterweight to more legalistic options for responding to public grievance, whether the result of routine encounters with the state or of a major breakdown in trust, such as that occasioned by ‘Grenfell Tower’.     

天真与经验:人类灵魂的对立状态--简析布莱克的《天真与经验之歌》

<天真与经验之歌>是布莱克的一部诗歌合集,这部合集可谓英国浪漫主义运动的先河之作.诗人在诗中用他"魔鬼般的智慧"给我们描述了人类两种对立的灵魂状态,即天真状态和经验状态.布莱克所描绘的这个辩证统一的状态直至今日对我们仍具有很强的现实意义.     

Daniel Tobin’s famous ‘rubbish’ comment and the need for a reconsideration of AFL national union leaders in the new deal era

ABSTRACT

Daniel Tobin led the Teamsters Union from 1907 to 1952. He guided its transformation from a dwindling set of locals representing horse-drawn wagon drivers to the nation’s largest union. However, Tobin is best remembered today for a comment he made during an American Federation of Labor (AFL) Convention in 1934, when he denigrated new members flooding into the labor movement as ‘rubbish.’ The quote has been used to illustrate depictions of the AFL leadership as racist, nativist, sexist and elitist. This article argues that the quote has been taken out of context and used to misrepresent Tobin’s meaning. He did intend to denigrate some of the new members coming into the labor movement, but his criticism had nothing to do with ethnicity, race, level of skill, or opposition to organizing the mass production industries.     

The Assessment of Gain-Based Damages for Breach of Contract

This article argues that there are two different measures of gain-based damages for breach of contract: the Wrotham Park measure and the Blake measure. The former is assessed by reference to the objective value of the benefit received by the defendant and the latter by reference to the defendant's subjective gain. In assessing Wrotham Park damages the courts apply a fixed formula, determining the price that a reasonable person in the position of the claimant might have demanded from the defendant at the time of breach for relaxing its rights under the contract. The Blake measure is different; it requires the defendant to disgorge the actual net profit received from the breach. Unlike the Wrotham Park measure, it deals only with positive and not negative gains. It is also limited by the doctrine of causation so that only those gains that are 'directly occasioned' by the breach are recoverable.     

May You Live to Be 150!

Daniel Callahan urges us to deliberate with a view to halting trends that might result in extending human lives to, say, 150 years. The socio-economic disruptions, he argues would be insupportable; changes affecting us all should not be left to personal choice or ceded to the juggernaut of untrammeled scientific inquiry and biomedical innovation. Goodman agrees that the ramifications of social change are often unpredictable, especially given the magnitude and accelerating pace of technological advance. But such changes are also polyvalent and will bring opportunities as well as challenges. Ageing, Callahan argues, is not a disease. So the desire to push back its boundaries is a medical aspiration, not a medical need. But that claim involves a category error. For although ageing is not a disease but a process, it is a process that makes us vulnerable to quite a variety of diseases and debilities. Morally, Goodman argues, it is wrong for “us” to seek to set limits to one another’s lives. Clearly most human beings would prefer any advances in life’s duration to proceed pari passu with preservation of the quality of life. But quality should not be made a fig leaf for sordid economic concerns. Human life is an intrinsic, not instrumental value. Humans can be creative long into old age, but persons should not be counted worthless just because they are no longer active, say, in the marketplace. Population is not pollution. But that equation raises its head ominously when Callahan grounds the mandate for collective deliberations about life extension on the analogy of laws restricting a supposed right to pollute. Citing prophetic visions of an age of reconciliation between the generations, Goodman sees community and communication—a mandate and an ethos of service—as critical to the effort to rise to the moral challenges that will present themselves as the trend toward life extension takes hold.