Scholars and policymakers alike agree that innovation in the biosciences is key to future growth. The field continues to shift and expand, and it is certainly changing the way people live their lives in a variety of ways. But despite the lion's share offederal research dollars being devoted to innovation in the biosciences, the field has yet to live up to its billing as a source of economic productivity and growth. With vast untapped potential to imagine and innovate in the biosciences, adaptation of the innovative model is needed. In The Biologist's Imagination, William Hoffman and Leo Furcht examine the history of innovation in the biosciences, tracing technological innovation from the late eighteenth century to the present and placing special emphasis on how and where technology evolves. Place is key to innovation, from the early industrial age to the rise of the biotechnology industry in the second half of the twentieth century. The book uses the distinct history of bioscientific innovation to discuss current trends as they relate to medicine, agriculture, biofuels, stem-cell research, neuroscience, and more. Ultimately, Hoffman and Furcht argue that, as things currently stand, we fall short in our efforts to innovate in the biosciences; our system of innovation is itself in need of innovation. It needs to adapt to the massive changes brought about by converging technologies, globalization in higher education as well as in finance, and increases in entrepreneurship. The Biologist's Imagination is both an analysis of past models for bioscience innovation and a forward-looking, original argument for how future models should be developed"--
Today’s scientists are showing us how stem cells create and repair the human body. Unlocking these secrets has become the new Holy Grail of biomedical research. But behind that search lies a sharp divide, one that has continued for years. Stem cells offer the hope of creating or repairing tissues lost to age, disease, and injury. Yet, because of this ability, stem cells also hold the potential to incite an international biological arms race. The Stem Cell Dilemma illuminates everything you need to know about stem cells, and in this new edition the authors have included up-to-date information on scientific advances with iPS cells, clinical trials that are currently underway, hESC policy that is in the U.S. courts, stem cells and biodefense, developments at the California Institute for Regenerative Medicine, and growing international competition, plus all the basics of what stem cells are and how they work.
InBremen als Brennpunkt reformierter Irenik zeigt Leo van Santen anhand der Biografie von Ludwig Crocius (1586-1655), wie dessen irenische Theologie zur Verständigung von Reformierten und Lutheranern nicht so sehr dogmatisch bedingt war, als vielmehr vom Bremer Stadtrat veranlasst wurde, der an guten Beziehungen mit dem lutherischen Umland Interesse hatte. Mit seiner Irenik kollidierte Crocius jedoch, zunächst 1618-1619 als Bremer Delegierter während der Dordrechter Synode, mit der von den calvinistischen Niederlanden geforderten strengen Orthodoxie, die 1636 einen Kirchenstreit verursachte. Die von Santen erstmals ausgewerteten Korrespondenzen, die Crocius aus diesem Anlass und als Prorektor des Gymnasium Illustre zur Empfehlung von Studenten mit bedeutenden Reformierten wie Vossius in den Niederlanden führte, bezeugen Bremens bislang wenig wahrgenommene vollwertige Stellung im frühneuzeitlichen europäischen Reformiertentum. In Bremen als Brennpunkt reformierter Irenik, Leo van Santen demonstrates how Ludovicus Crocius’s irenical theology, meant to mediate between the Reformed and the Lutheran Churches, was instigated by the Bremen municipal authorities who had an interest in good relations with the Lutheran surrounding area. Van Santen bases himself on the life of Crocius (1586-1655). With his irenicism, however, in 1618-1619 as Bremen delegate at the Synod of Dordt, Crocius for the first time collided with the strict orthodoxy insisted upon by the Dutch Calvinists, which led to an ecclesiastical conflict in 1636. The correspondence that Crocius, as pro-rector of the Gymnasium Illustre, conducted on this subject with Reformed scholars such as Vossius in the Dutch Republic, testify to Bremen’s hitherto insufficiently recognized position in Europe’s early modern Reformed world.
Vom Sommer 1851 bis zum Herbst 1853 war Leo Tolstoi als Offizier im Kaukasus. Die neue Welt, die ihn hier umgab, wirkte auf den Autor mit solcher Macht ein, dass auch die kurze Zeit seines Aufenthalts ungemein reiche Früchte trug. Die Werke, die dieser Zeit ihre Anregung verdanken, sind "Der Überfall”, "Der Holzschlag” und "Eine Begegnung im Feld”. Alle diese Erzählungen durchzieht als leitender Gedanke: die Abneigung gegen die Kultur und die Gesellschaftsschicht, die sich als ihre ausschließliche Eigentümerin fühlt, und die Liebe zu dem schlichten Volk, das unbewusst Tugenden bewahrt hat, die dem Gebildeten fehlen. Hier und da bricht aber auch ernster die Abscheuung des Krieges durch.
The all-too-frequent disregard of historical and social contexts by many wisdom scholars often leads to the distortion of this literature and transforms its teachings into abstract ideas lacking any incarnation in the social and historical world of human living. Leo Perdue here argues from a sociohistorical approach that the proper understanding of ancient wisdom literature requires one to move out of the realm of philosophical idealism into the flesh and blood of human history. Arguing that wisdom was international in practice and outlook, Perdue traces the interaction between both ruling and subject nations and their sages who produced their respective cultures and their foundational worldviews. While not always easy to reconstruct, he acknowledges, the historical and social settings of texts provide necessary contexts for interpretation and engagement by later readers and hearers. Wisdom texts did not transcend their life settings to espouse values regardless of time and circumstance. Rather, they are located in a variety of historical events in an evolving nation, reflecting a vast array of different and changing moral systems, epistemologies, and religious understandings.
Wisdom literature, asserts the author, is grounded in the theological tradition of creation. For the Wisdom writers of Israel and early Judaism, God is the maker of heaven and earth, whose creativity both forms and sustains the world. The very nature of God is to create life, to sustain it, and to ensure that it flourishes. God's originating acts of creation and sustaining providence provide the basis for faith, worship, and ethics. Leo G. Perdue grounds his reconstruction of the theology of Wisdom in the creation metaphors residing witin the language of the sages--metaphors that derive from Israelite creation traditions and the mythologies of the ancient Near East. He focuses on the differences and interactions between two sets of creation metaphors: those dealing with the creation of the world (cosmology), and those centering on the creation of humankind (anthropology). The contemporary importance of the creation theology of Wisdom literature, says the author, is that it can move the church away from one-sided emphasis on salvation history and eschatology to a serious participation in environmental concerns and social justice. Wisdom and Creation provides a thorough yet accessible discussion of the theological message of this important part of the Bible.
This is the first book to bring together the major essays and lectures of Leo Strauss in the field of modern Jewish thought. It contains some of his most famous published writings, as well as significant writings which were previously unpublished. Spanning almost 30 years of continuously deepening reflection, the book presents the full range of Strauss's contributions as a modern Jewish thinker. These essays and lectures also offer Strauss's mature considerations of some of the great figures in modern Jewish thought, such as Baruch Spinoza, Hermann Cohen, Franz Rosenzweig, Martin Buber, Theodor Herzl, and Sigmund Freud. They also encompass his incisive analyses and original explorations of modern Judaism (which he viewed as caught in the grip of the "theological-political crisis"): from German Jewry, anti-Semitism, and the Holocaust to Zionism and the State of Israel; from the question of assimilation to the meaning and value of Jewish history. In addition Strauss's two sustained interpretations of the Hebrew Bible are also reprinted. These essays and lectures cumulatively point toward the "postcritical" reconstruction of Judaism which Strauss envisioned, suggesting it rebuild along Maimonidean lines. Thus, the book lends credence to the view that Strauss was able to uncover and probe the crisis at the heart of modern Jewish thought and history, perhaps with greater profundity than any other contemporary Jewish thinker.
The essays collected in Persecution and the Art of Writing all deal with one problem—the relation between philosophy and politics. Here, Strauss sets forth the thesis that many philosophers, especially political philosophers, have reacted to the threat of persecution by disguising their most controversial and heterodox ideas.
The Old Testament's wisdom literature offers one of the most intriguing collections of biblical books (Proverbs, Job, the Psalms about Torah and wisdom, Ecclesiastes, Qoheleth, Ben Sira, and the Wisdom of Solomon). In this magisterial textbook, preeminent wisdom scholar Leo G. Perdue sets each book of wisdom in its historical context, examining the conditions that produced the book and shaped its thinking. This allows him to show how wisdom thought changed over time in response to shifting historical and social conditions. In addition to analyzing the historical setting of wisdom, Perdue discerns the theological themes and theological developments within this rich literature.
Once the 'poor relation' of biblical theology, Wisdom is now assuming a central role in the reconstruction of Israelite religion and the formation of scripture. This clear yet sophisticated study brings together creation, anthropology, myth, narrative, metaphor and much else in a comprehensive synthesis representing the fruits of nearly two decades of research by a leading student of Wisdom.
So foundational is this invention to modern aesthetics, Koerner argues, that interpreting it takes us to the limits of traditional art-historical method. Self-portraiture becomes legible less through a history leading up to it, or through a sum of contexts that occasion it, than through its historical sight-line to the present. After a thorough examination of Durer's startlingly new self-portraits, the author turns to the work of Baldung, Durer's most gifted pupil, and demonstrates how the apprentice willfully disfigured Durer's vision. Baldung replaced the master's self-portraits with some of the most obscene and bizarre pictures in the history of art. In images of nude witches, animated cadavers, and copulating horses, Baldung portrays the debased self of the viewer as the true subject of art. The Moment of Self-Portraiture thus unfolds as passages from teacher to student, artist to viewer, reception, all within a culture that at once deified and abhorred originality.
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