Preferential dissolution of the biogenic carbonate polymorph aragonite promotes preservational bias in shelly marine faunas. While field studies have documented the impact of preferential aragonite dissolution on fossil molluscan diversity, its impact on regional and global biodiversity metrics is debated. Epicontinental seas are especially prone to conditions that both promote and inhibit preferential dissolution, which may result in spatially extensive zones with variable preservation. Here we present a multifaceted evaluation of aragonite dissolution within the Late Cretaceous Western Interior Seaway of North America. Occurrence data of mollusks from two time intervals (Cenomanian/Turonian boundary, early Campanian) are plotted on new high-resolution paleogeographies to assess aragonite preservation within the seaway. Fossil occurrences, diversity estimates, and sampling probabilities for calcitic and aragonitic fauna were compared in zones defined by depth and distance from the seaway margins. Apparent range sizes, which could be influenced by differential preservation potential of aragonite between separate localities, were also compared. Our results are consistent with exacerbated aragonite dissolution within specific depth zones for both time slices, with aragonitic bivalves additionally showing a statistically significant decrease in range size compared with calcitic fauna within carbonate-dominated Cenomanian–Turonian strata. However, we are unable to conclusively show that aragonite dissolution impacted diversity estimates. Therefore, while aragonite dissolution is likely to have affected the preservation of fauna in specific localities, time averaging and instantaneous preservation events preserve regional biodiversity. Our results suggest that the spatial expression of taphonomic biases should be an important consideration for paleontologists working on paleobiogeographic problems.

The aim of this essay is to bring the philosophical theology of St Augustine, and in particular his anthropology, into fuller dialogue with contemporary psychology, and to examine how psychology and theology might benefit from such an engagement. A further aim is to show that intra-psychic accounts of Augustine's Confessions are insufficient on cultural-psychological, philosophical and theological grounds. To the extent that the modern concept of ‘pure nature’ is incompatible with Augustine's philosophical theology, attempts to develop naturalistic intra-individual, psychological accounts of spiritual change will necessarily be limited once the full ‘ecstatic’ orientation of human existence is factored out. The picture of the person that emerges from naturalistic accounts of any mystical theologian may be plausible within the framework of a classical modern, post Cartesian concept of scientific rationality, and potentially useful for some purposes, but it will be over simplified and never wholly sufficient to account for the potentialities of human existence.

This essay extends arguments that cultural psychology is useful for dialogue with Christian theology by indicating its relevance for theologies of consciousness. Donald's cultural account is outlined, followed by Davies's theological treatment of compassionate consciousness. Interactions are considered between the two approaches, which are shown to be co‐implicated in the teaching ministry of Jesus, and the subsequent development of the Christian religion, and to accompany the shift from discipleship, through apostleship, to a trans‐generational cultural‐symbolic system assisted by the development of theology. The essay concludes with reflections on the challenge to psychology of the ontological reality of being ‘in Christ’.

Section 135 of the Mental Health Act (1983) allows a Justice of the Peace, on information provided on oath by an approved social worker, to issue a warrant allowing any constable named in the warrant to enter, if need be by force, any premises in which there is reasonable cause to suspect that a person believed to be suffering from a mental disorder:

1. (a) has been, or is being, ill-treated, neglected or kept otherwise than under proper control: or

2. (b) being unable to care for himself, is living alone in any such place, and, if thought fit, to remove him to a place of safety.