The origins of this dog - human relationship were
subject of a study by behavioural scientists from the Messerli Research Institute at the Vetmeduni Vienna and the Wolf Science Center.
The atmosphere of school choice in Wisconsin is
the subject of study by people on many sides of the education reform debate in this country.
As I predicted, the report has been
a subject of study by the Regulatory Opportunities Working Group of the American Bar Association's Commission on the Future of Legal Services.
Not exact matches
This second part
of the competition is the
subject of a new set
of studies recently completed
by the Lawrence Centre at Western University's Ivey Business School.
One 2014
study by the University
of Warwick in England asked
subjects to perform skill - based math problems, which researchers used to mimic typical white - collar work.
An April
study of more than 3,300 people
by the National Research Center for the Working Environment discovered that people
subjected to bullying in the workplace were more likely to report sleeping difficulties.
These findings might be comforting for teens (and their worried parents) currently suffering through the trial
by fire that ninth grade can be, but it also has lessons to teach those
of us who are decades beyond graduation, researchers
studying the
subject note.
The
study, which wasn't named in Hollauf's column, found that
subjects spent an average
of only 31 seconds on their schoolwork before getting distracted
by another task.
Today, Flocabulary has a library
of more than 550 educational hip - hop videos that explore a wide range
of subjects, including math, science, social
studies, language arts, and current events, which are used
by teachers in 20,000 schools across the country.
The series
of studies led
by New York University's Gabriele Oettingen tested the effects
of positive thinking on
subjects» moods, both in the moment and several months later.
The
study was conducted
by researchers at the University
of Sydney and examined three groups
of students, who were tasked with completing an «alternate uses» test — a common creativity drill wherein
subjects are given an object and asked to come up with as many uses for it as they can.
When researchers out
of Russia examined the sleep and wakefulness rhythms
of 130
study subjects (
by keeping the obliging participants up for a full 24 hours and quizzing them periodically about how they were feeling), the scientists found that some folks really didn't prefer early or late hours.
PsyBlog recently rounded up a long list
of them culled from a journal article on the
subject (though the post notes that some
of these ideas are only supported
by preliminary
studies and require more research).
The series
of studies tested the effects
of power hierarchies on team productivity
by creating teams with either a mixed propensity towards leadership — in one case some participants were primed to feel powerful
by thinking
of a time they wielded power over others while others
subjects were asked to envision a time they were bossed around before joining the group — or teams made up entirely
of hard charging leadership types or participants primed for a meeker, go along, get along approach.
To figure out what can relieve our sense
of time pressure, Norton conducted a series
of experiments that gave some
study subjects an unexpected block
of free time,
by sending them home 15 minutes early from an experiment they were told would take an hour for example.
Take a much - trumpeted 2014
study out
of MIT, in which research
subjects underwent work trials with both human and robots in charge and found they preferred being managed
by the machines.
By the end
of the
study, all
subjects showed improvement in brain function.
I am pretty sure that I could come up with lots, having
studied both the so - called Dark Ages and the rise
of Christianity and having been brutalized
by being forced to attend a Baptist Church I could do a thesis on the
subject.
These questions define the
subject matter
of the
study of divinity, and Christians have believed through the ages that these questions can be adequately answered only as each generation appropriates the teaching passed on
by the original witnesses
of God's self - revelation in the life, death, and resurrection
of Christ.
An early conclusion
by researchers indicates that nuns
subjected tot he
study were indeed experiencing interaction with something outside
of their own physiology.
This phenomenon has been the
subject of endless
studies and is termed «moral hazard»
by economists.
The present volume is really a collection
of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince
studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories
of the Gospels (1942)-- or a fuller
study of the so - called messianic consciousness
of Jesus, the theory
of interim ethics, the relation
of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the
subject, Eschatology and Ethics in the Teaching
of Jesus (1939)-- the influence
of the Old Testament upon the earliest interpretation
of the life
of Jesus — see Professor David E. Adams» new book, Man
of God (1941), and Professor E. W. K. Mould's The World - View
of Jesus (1941)-- or sonic
of the topics treated in the new volume
of essays presented to Professor William Jackson Lowstuter, New Testament
Studies (1942), edited by Professor Edwin Prince
Studies (1942), edited
by Professor Edwin Prince Booth.
However, if the
subjects of study are concrete networks
of human practices
by which communities
of faith attempt to respond to God faithfully, and if they are practices which mediate an understanding
of God, then the movement
of theological schooling is more like an engaged meditative gaze than it is like problem solving.
Every possible
subject matter might fruitfully be
studied by inquiry guided
by each
of the three questions.
The three questions can serve as horizons within which to conduct rigorous inquiry into any
of the array
of subject matters implied
by the nature
of congregations, disciplined
by any relevant scholarly method, in such a way that attention is focused on the theological significance
of what is
studied:
By engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussion
By engaging people in the effort to understand God
by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussion
by focusing
study of various
subject matters within the horizon
of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts
of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth
of particular acts in the practice
of worship (in the broad sense
of worship that we have adopted for this discussion).
Rather, the proposal is that
study of every
subject matter that is selected for
study (using whatever academic disciplines are appropriate) be shaped and guided
by an interest in the question: What is that
subject matter's bearing on, or role in, the practices that constitute actual enactments, in specific concrete circumstances,
of various construals
of the Christian thing in and as Christian congregations?
Lewis thought that, in Alfred North Whitehead's words, scientists who were «animated
by the purpose
of proving that they are purposeless constitute an interesting
subject for
study.»
«I became convinced after my
study of the
subject in Abolitionists Abroad,» says Sanneh, «that 18th - century evangelical Christianity represented a social revolution
of enormous import for the New World and for Africa
by offering outcasts, slaves and captives a moral perspective on their oppression and exclusion....
The project has two
subjects, Koko and Michael, who have learned to use American Sign Language (Ameslan), to understand spoken English, and to read printed words.10 Koko's instruction, begun in 1973, is the longest ongoing language
study of an ape, and the only one with continuous instruction
by the same teacher.
What the proposal does argue is this:
Study of various
subject matters in a theological school will be the indirect way to truer understanding
of God only insofar as the
subject matters are taken precisely as interconnected elements
of the Christian thing, and that can be done concretely
by studying them in light
of questions about their place and role in the actual communal life
of actual and deeply diverse Christian congregations.
If the latest
study on the
subject by UNESCO (in 1953) is still valid, less than 10 percent
of the world's population lives in countries the press
of which has available to it both the western wire services and that
of TASS.
The teacher's approach to such problems might start from three assumptions: (a) the teacher should be concerned with how science fits into the larger framework
of life, and the student should raise questions about the meaning
of what he
studies and its relation to other fields; (b) controversial questions can be treated, not in a spirit
of indoctrination, but with an emphasis on asking questions and helping students think through assumptions and implications; an effort should be made to present viewpoints other than one's own as fairly as possible, respecting the integrity
of the student
by avoiding undue imposition
of the lecturer's beliefs; (c) presuppositions inevitably enter the classroom presentation
of many
subjects, so that a viewpoint frankly and explicitly recognized may be less dangerous than one which is hidden and assumed not to exist.
To answer that question, the results
of historical
study of Christianity can be
subjected to philosophical analysis to determine the essence
of Christianity, that which defines it and yields criteria
by which to assess any particular teaching, institution, or practice that claims to be «Christian.»
The great interest
of the
study arises from the fact that, as the years went
by, the researchers noticed that many
of the children they had identified as «at high risk» (i.e., children
subject to four or more serious disadvantages) were able to lead satisfying and socially productive lives as adults.
Buoyed
by a self - confidence that, paradoxically, can only be justified
by the theistic premise
of man's capacity to transcend nature, these scientists began
subjecting man himself to an increasing amount
of scientific
study.
In fact, all students and especially young people deeply appreciate and value academic discipline if
by discipline we mean both the
subject - matter to be
studied and some set requirements in the mastering
of it.
The
study's
subjects were selected entirely
by the Mattachine Society, a group that H00ker herself admitted in the report had «as its stated purpose the development
of a h0m0 ethic.
This claim is frequently presented, whether implicitly or explicitly, as a correlative to the idea that Christianity often as personified
by Jesus or less frequently
by Paul - was «goad» for women, paid them particular attention, or at least offered them opportunities not otherwise available, to caricature, the ideal
of «the Feminist Jesus».60 In an admirable and scholarly article Leonard Swidler has marshaled historical evidences to show convincingly that Jesus was a Feminist.61 The politics
of such a view is self - evident, for much
study of the
subject has developed within a context where women were struggling to establish a proper role for themselves within the contemporary church; to this end they have sought an egalitarian past to act as model for present polity.62
Further
study of similar
subjects in the psychiatric services
of the Clark Institute in Toronto identified these men
by the auto - arousal they experienced in imitating sexually seductive females.
Whatever may be the case with the new theologians who are influenced
by «secularization»,
by «the death
of God», or the existentialist conceptuality provided
by Heidegger — and here John Macquarrie is an exception, since his Principles
of Christian Theology does include a consideration
of the
subject — not many theologians who prefer to approach the re-conception
of Christian theology with the use
of «process thought» have published extended
studies of «the last things»; or, if they have, I have not come across them.
The proposal that has been partially elaborated in this chapter is that a theological school is a community
of persons trying to understand God more truly
by focusing its
study of various
subject matters within the horizon
of questions about Christian congregations.
That allowed me to show why various
subject matters that ought to be
studied by a theological school (e.g., Bible, Christian history, theology, psychology and sociology
of religion, etc.) are best
studied in their theological significance (i.e., as means to understanding God)
by studying them in their relation to the common life
of actual congregations.
This perspective had been sharpened
by a year's
study at Berlin, but it is striking that his interests at that time were such that he did not attend any lectures in theology, even those
of Harnack.5 Although he developed great appreciation for Harnack in later years, he worked out his own approach to Biblical scholarship
by applying to the scriptures methods developed with other
subject matters in view.
By the time I was reading his volume that dealt with this very
subject — «Churches that Abuse» (1993), my own
studies and experiences had taught me just how right these concerns were and just how often we deny the Apostolic mandate and deny and forbid those things that the New Testament clearly defines as ours in the liberty
of Gods goodness and grace.
Most
studies displayed faults ranging from lack
of control groups to use
of biased and unreliable measuring instruments to the use
of subjects who were either self - selected or selected
by abortion clinic personnel.
My own Form Criticism: A New Method
of New Testament Research (1934) contains a translation
of «The
Study of the Synoptic Gospels»
by Rudolf Bultmann and
of «Primitive Christianity in the Light
of Gospel Research»
by Karl Kundsin, two excellent little works introductory to the
subject.
While the bulk
of evidence indicates that Plan B does not have an abortion - inducing effect, and that it functions
by preventing fertilization from occurring (and is ineffective if it has already taken place), the fact that its mode
of action has been the
subject of multiple
studies could be taken as an indication that the question is not extremely far - fetched.
It is clear also that having such trust in the other means at some level that the learner is entrusting herself to the other
by relinquishing the sort
of control that
subjects normally have over the objects they are
studying.
Whitehead comments that «Scientists animated
by the purpose
of proving that they are purposeless constitute an interesting
subject for
study» (FR 16).