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For people in the early Middle Ages, the earth, air, water and ether teemed with other beings. Some of these were sentient creatures that swam, flew, slithered or stalked through the same environmentsinhabited by their human contemporaries. Others were objects that a modern beholder would be unlikely to think of as living things, but could yet be considered to possess a vitality that rendered them potent. Still others were things half glimpsed on a dark night or seen only in the mind's eye; strange beasts that haunted dreams and visions or inhabited exotic lands beyond the compass of everydayknowledge. This book discusses the various ways in which the early English and Scandinavians thought about and represented these other inhabitants of their world, and considers the multi-facetednature of the relationship between people and beasts. Drawing on the evidence of material culture, art, language, literature, place-names and landscapes, the studies presented here reveal a world where the boundaries between humans, animals, monsters and objects were blurred and often permeable, and where to represent the bestial could be to hold a mirror to the self.
Michael Bintley is Senior Lecturer in Medieval Literature at Canterbury Christ Church University; Thomas Williams is a doctoral researcher at UCL's Institute of Archaeology.
Contributors: Noel Adams, John Baker, Michael D. J. Bintley, Sue Brunning, László Sándor Chardonnens, Della Hooke, Eric Lacey, Richard North, Marijane Osborn, Victoria Symons, Thomas J. Williams
In October 2017, the American Association of Blood Bankers (AABB; Bethesda, Maryland USA) approved a petition to allow low-titer group O whole blood as a standard product without the need for a waiver. Around that time, a few Texas, USA-based Emergency Medical Services (EMS) systems incorporated whole blood into their ground ambulances. The purpose of this project was to describe the epidemiology of ground ambulance patients that received a prehospital whole blood transfusion. The secondary aim of this project was to report an accounting analysis of these ground ambulance prehospital whole blood programs.
Methods:
The dataset came from the Harris County Emergency Service District 48 Fire Department (HCESD 48; Harris County, Texas USA) and San Antonio Fire Department (SAFD; San Antonio, Texas USA) whole blood Quality Assurance/Quality Improvement (QA/QI) databases from September 2017 through December 2018. The primary outcome of this study was the prehospital transfusion indication. The secondary outcome was the projected cost per life saved during the first 10 years of the prehospital whole blood initiative.
Results:
Of 58 consecutive prehospital whole blood administrations, the team included all 58 cases. Hemorrhagic shock from a non-traumatic etiology accounted for 46.5% (95% CI, 34.3%-59.2%) of prehospital whole blood recipients. In the non-traumatic hemorrhagic shock cohort, gastrointestinal hemorrhage was the underlying etiology of hemorrhagic shock in 66.7% (95% CI, 47.8%-81.4%) of prehospital whole blood transfusion recipients. The projected average cost to save a life in Year 10 was US$5,136.51 for the combined cohort, US$4,512.69 for HCESD 48, and US$5,243.72 for SAFD EMS.
Conclusion:
This retrospective analysis of ground ambulance patients that receive prehospital whole blood transfusion found that non-traumatic etiology accounted for 46.5% (95% CI, 34.3%-59.2%) of prehospital whole blood recipients. Additionally, the accounting analysis suggests that by Year 10 of a ground ambulance whole blood transfusion program, the average cost to save a life will be approximately US$5,136.51.
Edited by
Michael D. J. Bintley, Senior Lecturer in Medieval Literature, Canterbury Christ Church University,Thomas J. T. Williams, Doctoral researcher, University College London
Edited by
Michael D. J. Bintley, Senior Lecturer in Medieval Literature, Canterbury Christ Church University,Thomas J. T. Williams, Doctoral researcher, University College London
Edited by
Michael D. J. Bintley, Senior Lecturer in Medieval Literature, Canterbury Christ Church University,Thomas J. T. Williams, Doctoral researcher, University College London
Edited by
Michael D. J. Bintley, Senior Lecturer in Medieval Literature, Canterbury Christ Church University,Thomas J. T. Williams, Doctoral researcher, University College London
Edited by
Michael D. J. Bintley, Senior Lecturer in Medieval Literature, Canterbury Christ Church University,Thomas J. T. Williams, Doctoral researcher, University College London
Edited by
Michael D. J. Bintley, Senior Lecturer in Medieval Literature, Canterbury Christ Church University,Thomas J. T. Williams, Doctoral researcher, University College London
Edited by
Michael D. J. Bintley, Senior Lecturer in Medieval Literature, Canterbury Christ Church University,Thomas J. T. Williams, Doctoral researcher, University College London
Edited by
Michael D. J. Bintley, Senior Lecturer in Medieval Literature, Canterbury Christ Church University,Thomas J. T. Williams, Doctoral researcher, University College London
Eric Ghysels and Denise R. Osborn provide a thorough and timely review of the recent developments in the econometric analysis of seasonal economic time series, summarizing a decade of theoretical advances in the area. The authors discuss the asymptotic distribution theory for linear nonstationary seasonal stochastic processes. They also cover the latest contributions to the theory and practice of seasonal adjustment, together with its implications for estimation and hypothesis testing. Moreover, a comprehensive analysis of periodic models is provided, including stationary and nonstationary cases. The book concludes with a discussion of some nonlinear seasonal and periodic models. The treatment is designed for an audience of researchers and advanced graduate students.
Niedenthal et al. recognize that cultural differences are important when interpreting facial expressions. Nonetheless, many of their core observations derive more from individualistic cultures than from collectivist cultures. We discuss two examples from the latter: (1) lower rates of mutual eye contact, and (2) the ubiquity of specific “functional smiles.” These examples suggest constraints on the assumptions and applicability of the SIMS model.
Clement of Alexandria (150–215) lived and taught in the most lively intellectual centre of his day. This book offers a comprehensive account of how he joined the ideas of the New Testament to those of Plato and other classical thinkers. Clement taught that God was active from the beginning to the end of human history and that a Christian life should move on from simple faith to knowledge and love. He argued that a sequence of three elliptical relations governed the universe: Father and Son, God and humanity, humans and their neighbours. Faith as a fixed conviction which is also a growing mustard seed was joined to Plato's unwavering search for the best reason. The open heaven of prophecy became intelligible through Plato's ascending dialectic. This book will be invaluable in making this outstanding thinker of the early Church accessible to the students of today.
The problems which Christians faced in the second-century world, with its variety of religious beliefs, have a close relation to those which confront them today. The new religion was presented with a range of external threats and criticism which evoked a vigourous, fundamental and imaginative response. The arguments of this most creative period of Christian thought were of a more general and philosophical kind than the discussions of dogmatic issues in the fourth and fifth centuries, and are properly regarded as the beginning of Christian philosophy, though this does not of course imply the emergence of a 'system' or a uniformly philosophical level of writing. Professor Osborn's method in this book, derived from analytic philosophy, is to elucidate specific questions which occupied four major writers from different centres of early Christianity: Justin, Irenaeus, Tertullian and Clement of Alexandria. Is there one God and can one speak of him? Is man free and has he any link with God? Why has a good God made a world in which evil is so evident? Has history a meaning? Who is Jesus Christ?
There are special times of movement in the history of ideas, and one such time - as the author of this study shows - was the second half of the second century, when Christian thought showed fresh vigour. By concentrating on five seminal Christian thinkers of the second century (Justin, Athenegoras, Irenaeus, Clement of Alexandria, and Tertullian), Eric Osborn illustrates how it was that Christianity made monotheism axiomatic to its central doctrinal claims while adapting, too, to the peculiar circumstances in which it developed. The stimulus for new thought came from the objections of the state, philosophers, Jews, Gnostics, and Marcion, who in different ways denied the Christian claim to faith in one God. In response, Christian thinkers argued for one God who was the first principle of being, goodness, and truth. In its presentation of the lively beginning which brought Christianity and classical thought together, this book casts light on the growth of the European intellectual tradition.
In so-called Christian countries an increasing number of people openly reject Christian morality. It is a commonplace that they do this for values that can be shown to be Christian. How did this state of affairs come about? An examination of the beginning of Christian ethical thought shows that, within great personal variety, certain patterns or concepts remain constant. Righteousness, discipleship, faith and love are traced in this book from the New Testament through to Augustine. There is a necessary tension between high ideals and practical performance, or between perfection and contingency. When this tension is lost, Christian ethics can easily go wrong. The amoral perfectionism of second-century Gnostics is remarkably similar to the mysticism of communal movements; the opposite threat of legalism has always been present in conservative forms of Christianity. Dr Osborn is concerned to explain rather than to defend, to look at the way conclusions are reached, and to show the rich diversity of early Christian thought. Successive chapters deal with the New Testament, Clement of Alexandria, Basil the Great, John Chrysostom and Augustine.
Tertullian was the first western Christian to write theology, defending Christians against the hostility of the Roman state, as well as arguing against Marcion, Praxeas and theosophical fantasy. A complex thinker, Tertullian has, in the modern era, been rejected by both liberal Christianity and its secular critics. But his ideas have become more accessible in our century, which has seen the destruction of Enlightenment beliefs that reason should lead to a quasi-mathematical system. The work of Gödel, Wittgenstein, Rorty and so many others has opened up the way for an understanding of Tertullian's passion for opposites, contingency and rational argument. For a long time misquoted and misused, Tertullian now calls for sustained analysis and interpretation. This book offers a major reappraisal of his theology and its influence on the shape of the western Christian tradition.
The four writers who begin Christian philosophy in the second century are different in their origin and in their philosophical backgrounds. Justin, from Rome, is as much a Stoic as he is a Platonist. Irenaeus, from Lyons, is only a philosopher by fragmentary borrowing and such strong overall argument as caused Erasmus to name him ‘Irenaeus Philosophus’. Clement of Alexandria is plainly philosophical and frequently Platonist. Finally, Tertullian of Carthage, who criticized philosophy, is strongly Stoic. As Collingwood (1961) and Skinner (1969) insisted, there are no perennial problems in the history of ideas to which successive solutions are offered, but only problems that vary from thinker to thinker and from time to time.
JUSTIN
Justin was born in Nablus early in the second century, but came to Rome, where he taught as a philosopher. He tells how he moved from one philosophical school to another until he came to Platonism and beyond Plato to Christian faith (Dialogue with Trypho 2–8). In another place he insists that he became a Christian because he saw that Christians were “fearless in the face of death and all that men call fearful” (Second Apology 12.1). Justin is called an ‘apologist’ because he defends Christianity against four strong attacks: ridicule from philosophers, persecution by the state, attack from the Jews and strife with heretics. He enlarges the place of argument in Christian discourse.
