The twentieth century promised much in terms of progress. Europe was at peace, and America was poised to become a world superpower. Certain religious leaders envisioned new programs to help the poor, while others pondered plans to evangelize the world. Protestants in America were divided over issues such as biblical authority and social programs, but there was a surface unity, and a widespread agreement (shared with Catholic and Orthodox Christians) about the sanctity of human life, an ethic rooted in the Bible and church history. Seventy nations, responding to medical advances in obstetrics, fetology, and a growing concern for women’s health, had moved to prohibit abortion. Today, 120 years later, there is a deep division among Christians, and in American society, about abortion (and much else). The causes are no doubt complex, but several things are clear. Worldwide there have been over one billion unborn children destroyed by abortion. There have been seventy-three million unborn children destroyed by abortion in the United States, over half of them to women who identify as Christians. In a century of massive violence due to war, planned famines, mass executions, and terror, abortion reigns supreme. That the Judeo-Christian ethic of the sanctity of life has been shredded owes much to the scandal of Christian discipleship.
The twentieth century promised much in terms of progress. Europe was at peace, and America was poised to become a world superpower. Certain religious leaders envisioned new programs to help the poor, while others pondered plans to evangelize the world. Protestants in America were divided over issues such as biblical authority and social programs, but there was a surface unity, and a widespread agreement (shared with Catholic and Orthodox Christians) about the sanctity of human life, an ethic rooted in the Bible and church history. Seventy nations, responding to medical advances in obstetrics, fetology, and a growing concern for women's health, had moved to prohibit abortion. Today, 120 years later, there is a deep division among Christians, and in American society, about abortion (and much else). The causes are no doubt complex, but several things are clear. Worldwide there have been over one billion unborn children destroyed by abortion. There have been sixty-four million unborn children destroyed by abortion in the United States, over half of them to women who identify as Christians. In a century of massive violence due to war, planned famines, mass executions, and terror, abortion reigns supreme. That the Judeo-Christian ethic of the sanctity of life has been shredded owes much to the scandal of Christian discipleship.
The twentieth century promised much in terms of progress. Europe was at peace, and America was poised to become a world superpower. Certain religious leaders envisioned new programs to help the poor, while others pondered plans to evangelize the world. Protestants in America were divided over issues such as biblical authority and social programs, but there was a surface unity, and a widespread agreement (shared with Catholic and Orthodox Christians) about the sanctity of human life, an ethic rooted in the Bible and church history. Seventy nations, responding to medical advances in obstetrics, fetology, and a growing concern for women’s health, had moved to prohibit abortion. Today, 120 years later, there is a deep division among Christians, and in American society, about abortion (and much else). The causes are no doubt complex, but several things are clear. Worldwide there have been over one billion unborn children destroyed by abortion. There have been seventy-three million unborn children destroyed by abortion in the United States, over half of them to women who identify as Christians. In a century of massive violence due to war, planned famines, mass executions, and terror, abortion reigns supreme. That the Judeo-Christian ethic of the sanctity of life has been shredded owes much to the scandal of Christian discipleship.
Security governance in the second decade of the 21st century is ill-serving the American people. Left uncorrected, civic life and national continuity will remain increasingly at risk. At stake well beyond our shores is the stability and future direction of an international political and economic system dependent on robust and continued U.S. engagement. Outdated hierarchical, industrial structures and processes configured in 1947 for the Cold War no longer provide for the security and resilience of the homeland. Security governance in this post-industrial, digital age of complex interdependencies must transform to anticipate and if necessary manage a range of cascading catastrophic effects, whether wrought by asymmetric adversaries or technological or natural disasters. Security structures and processes that perpetuate a 20th century, top-down, federal-centric governance model offer Americans no more than a single point-of-failure. The strategic environment has changed; the system has not. Changes in policy alone will not bring resolution. U.S. security governance today requires a means to begin the structural and process transformation into what this book calls Network Federalism. Charting the origins and development of borders-out security governance into and through the American Century, the book establishes how an expanding techno-industrial base enabled American hegemony. Turning to the homeland, it introduces a borders-in narrative—the convergence of the functional disciplines of emergency management, civil defense, resource mobilization and counterterrorism into what is now called homeland security. For both policymakers and students a seminal work in the yet-to-be-established homeland security canon, this book records the political dynamics behind the creation of the Department of Homeland Security, the impact of Hurricane Katrina and the ongoing development of what is now called the Homeland Security Enterprise. The work makes the case that national security governance has heretofore been one-dimensional, involving horizontal interagency structures and processes at the Federal level. Yet homeland security in this federal republic has a second dimension that is vertical, intergovernmental, involving sovereign states and local governments whose personnel are not in the President’s chain of command. In the strategic environment of the post-industrial 21st century, states thus have a co-equal role in strategy and policy development, resourcing and operational execution to perform security and resilience missions. This book argues that only a Network Federal governance will provide unity of effort to mature the Homeland Security Enterprise. The places to start implementing network federal mechanisms are in the ten FEMA regions. To that end, it recommends establishment of Regional Preparedness Staffs, composed of Federal, state and local personnel serving as co-equals on Intergovernmental Personnel Act (IPA) rotational assignments. These IPAs would form the basis of an intergovernmental and interdisciplinary homeland security professional cadre to build a collaborative national preparedness culture. As facilitators of regional unity of effort with regard to prioritization of risk, planning, resourcing and operational execution, these Regional Preparedness Staffs would provide the Nation with decentralized network nodes enabling security and resilience in this 21st century post-industrial strategic environment.
This updated and revised book covers the gamut of Union County's history. It begins with the region's earliest days when the Delaware Indians were in residence and how the arrival of settlers, who ventured into this frontier area from Berks and Lancaster counties, marked the beginning of major changes. Synder's text, first published in 1976, has been expanded and updated to reflect newly discovered material on such groups as the Amish and the developments in Union County up to 2000. Distributed by Penn State University Press by arrangement with the Union County Historical Society.
In this book, W. John Smith enlarges ethology's perspective on communication and takes it in new directions. Traditionally, ethological analysis has focused on the motivational states of displaying animals: What makes the bird sing, the cat lash its tail, the bee dance? The Behavior of Communicating emphasizes messages. It seeks to answer questions about the information shared by animals through their displays: What information is made available to a bird by its neighbor's song, to a cat by its opponent's gesture, to a bee by its hivemate's dancing? What information is extracted from sources contextual to these displays? How are the responses to displays adaptive for recipients and senders? What evolutionary processes and constraints underlie observed patterns of animal communication? Smith's approach is deeply rooted in the ethological tradition of naturalistic observations. Detailed analysis of observed displays and display repertoires illuminates the theoretical discussion that forms the core of the book. A taxonomy and interpretative analysis of messages made available through formalized display behavior are also developed. Smith shows that virtually all subhuman animal displays may be interpreted as transmitting messages about the communicator--not the environment--and, more specifically, that messages indicate the kinds of behavior the displaying animal may choose to perform. The most widespread behavioral messages are surprisingly general, even banal, in character; yet they make public information that is not readily available from other sources and that would otherwise be essentially private to the communicator. Taken along with information from sources contextual to the displays, the messages made available may permit responses that are markedly specific. By taking advantage of contextual specificity, a species expands the capacity of its display behavior to be functional in numerous and diverse circumstances. After developing the concept of messages and discussing their forms, the responses made to them, and the functions engendered, Smith turns to the evolution of display behavior--the ways in which acts become specialized for communication and the nature of the evolutionary constraints affecting the ultimate forms of displays. He revises the traditional ethological concept of displays, and in a final chapter develops the further concept of formalized interactions. Here he extends the discussion to formal patterns of behavior that, unlike displays, are beyond the capabilities of individual performers. Human nonverbal communication, which is considered from time to time throughout the book, provides the richest examples of communication flexibly structured at this level of complexity.
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