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Numerous interpretative notes were exchanged by the Powers prior to signature of the General Pact for the Renunciation of War on August 27, 1928. Secretary Kellogg was reported to have said on August 8 that these interpretations "are in no way a part of the pact and can not be considered reservations. The interpretations will not be deposited with the text of the treaty." It has, however, been asserted that "the interpretations and declarations, made in the diplomatic correspondence before the signature of the treaty, and either agreed to or not dissented from, are just as binding and just as much within the meaning of the treaty as if they were written into the treaty text." This obviously denies any importance to the distinction between interpretative notes and reservations implied in Secretary Kellogg's statement.

Cover -- Half-Title -- Series -- Title -- Copyright -- Dedication -- Contents -- Series Editor's Preface -- Acknowledgements -- Introduction: Categories and the Question of Being -- Truth and the categories -- Transcendence and freedom -- 1 Laying the Foundations of Metaphysics in Ontology -- Laying the foundations of metaphysics as science -- The nature of our a priori knowledge -- 2 The Transcendental Aesthetic and the Unity of the Faculties -- The Transcendental Aesthetic -- The unity of the faculties in syndosis -- 3 Transcendental Logic and the Problem of Judgement -- Judgement and ontological predication -- The categories as ontological predication -- 4 The Relation of the Categories to Ontological Synthesis -- 5 The Problem of the Transcendental Deduction -- The quaestio juris -- The threefold synthesis -- 6 Apperception, Objectivity and Temporality -- Apperception and subjectivity -- Imagination as the common root of the faculties -- The schematism -- Conclusion -- Notes -- Bibliography -- Index.

Religion, especially in its institutionalized church form, has always prescribed universal love and brotherhood and proscribed against killing and violence. Yet the institu tionalized church has always rationalized and come around to the support of the war and institutionally organized killing by its national community. This disparity between religious norms and practice has historically disturbed idealists and intrigued students of religion. This paper is concerned with how a universalistic religion confronts and resolves the dilemma of war vis-a-vis a particularistic socio-political system. It discusses (1) the theoretical bases for the non-pacifist attitudes and behavior of the institutional churches within the framework of the sociological 'Church-Sect' concept, and (2) the available data to lend support to the major hypothesis, that the church as a social institution ( as opposed to the sect) is both reflective and supportive of society's values and practices and that the church, therefore, functions primarily as an agent of conservation rather than as an agent of social change. These postulates are strongly supported by four sets of data and empirical evidence. The first fully supports the implication that outright opposition to war - conscientious objection - would be more evident in the sects than the churches. The second study supports the thesis that the church, through the chaplaincy system, resolves the value conflict in favor of society in a manner to support the values and objectives of the socio- political system in war. The third study supports the postulate that the church is ac commodative in that its stand on social issues depends largely upon the mood and senti ment of its parishioners rather than standing upon its own religious values. The last set of evidence sheds light on the thesis that the church remains essentially a conservative force by compartmentalizing its radicalism within the campus ministry - i.e., the church is a conservative rather than change-inducing agent vis-a-vis society.

Viewing the society as a process of communication and control for hegemonic domination, this essay argues that Islamic movements must be understood primarily as an essential part of struggles of the Islamic countries against dependency and dictatorship and for development and democracy. (DSE)

"Scornful neglect and intemperate hostility, haughty dismissal and marginal course adoption, selective co-optation and selective bowdlerization: these are some of the strategies adopted by establishment intellectuals over the years in response to the challenge of the thinker born two hundred years ago in Trier. Yet here we are at the end of the second decade of the twenty-first century, and it sometimes seems that Karl Marx real ideas have never been as topical, or as commanding of respect and interest, as they are today."

The scholarship of traditional arts revivals is often ironic. Revivalists' activity has been understood as a rational, politically nostalgic, and symbolic re-enactment of a fictional past. In this, scholars have underestimated the significance of disavowal; that is, informants' neutral or negative responses to analytical methods and conclusions. Interviews with English storytelling revivalists reveal a coherent and significant consensus of disavowal, showing their primary concern to be not with nostalgic self-rationalisation, but with basic practical issues of artistic and sociable interaction. Storytelling revival involves nostalgic displays that are actually fragmentary, superficial, and subordinate to practical concerns. This suggests that revivalists are seeking not to symbolise an imagined past for political purposes, but to familiarise recently appropriated performance genres for artistic purposes. This conclusion is hypothetically applicable to the uses of nostalgic rationalisation within other revival movements. ; N/A

Experimental methods in general, and games in particular, are increasingly significant in development economics, but have had rather a limited and partial engagement with anthropology. Given the multidisciplinary character of development studies, it is timely to consider the potential of experimental games for multi-methods development research. Here I give a brief account of experimental economics and key games, for newcomers, followed by a critical discussion of the game methods as applied in a large and influential set of cross-cultural studies by (predominantly) anthropologists working with evolutionist paradigms. I conclude with a wider reflection on core assumptions in the experimental approach which need re-thinking from a broader base in social theory.

In recent years auditing has undergone significant changes, due in large part to well-publicised corporate disasters such as Enron and Parmalat, which have shaken the profession. In response, many countries have replaced pre-existing domestic standards with International Standards on Auditing (ISAs) in an attempt to ensure that auditors throughout the world apply the same level of standards during all audit assignments, and that audit quality remains consistent on a global basis. International Standards on Auditing are frequently updated to improve and clarify their application throughout the a.