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The prospect of creating children through somatic cell nuclear transfer has elicited widespread concern, much of it in the form of fears about harms to the children who may be born as a result. There are concerns about possible physical harms from the manipulations of ova, nuclei, and embryos, which are parts of the technology, and about possible psychological harms, such as a diminished sense of individuality and personal autonomy. There are ethical concerns as well about a degradation of the quality of parenting and family life if parents are tempted to seek excessive control over their children's characteristics, to value children according to how well they meet overly detailed parental expectations, and to undermine the acceptance and openness that typify loving families. Virtually all people agree that the current risks of physical harm to children associated with somatic cell nuclear transplantation cloning might justify a prohibition at this time on such experimentation[i]. In addition to physical harms, many worry about psychological harms associated with such cloning. One of the forms of psychological harm most frequently mentioned is the possible loss of a sense of uniqueness. Although the myth of genetic determinism is dispelled, but some doubts about cloning and identity remain that I am going to argue that somatic cell nuclear transfer cloning creates serious issues of identity and individuality especially in the Psychological identity and forces us to reconsider how we define ourselves because Cloned children each will be genetically virtually identical to a human being who has already lived and also the expectations for their lives may be shadowed by constant comparisons to the life of the "original."[ii] Moreover, comment on the importance of genetic uniqueness not only for individuals but also in the eyes of their parents [i] . See :National Bioethics Advisory Commission [NBAC], Cloning Human Beings, Bethesda, MD: Government Printing Office, June 1997.p.62 [ii] . See :President's Council on ...

In the RELIGION IN AMERICA series this book addresses the organizational aspects of religion. Topics covered include the historical sources and patterns of US religious institutions, contemporary patterns of denominational authority and the interface between religious and secular institutions

Article was prepared within the scopes of grant funded by Shota Rustaveli National Scientific Fund of Georgia (FR 17-554 Documentary Sources (Deeds, Epigraphic Inscriptions, Colophons) in the First half of 17th c. (1600-1662) about the Kings of Kartli and Kakheti (research and publication of sources). For thorough study of Iran-Georgian relationships in 16th – 17th centuries research of Georgian-Persian historical documents is of particular interest. These historical documents provide valuable data about social, administrative and state institutes in Georgia.Georgian-Persian historical documents describe dynamically the political, social and religious processes that have taken place in Eastern Georgia due to intervention of Safavid Iran in 16th-17th centuries. Studying of the separate segments of diplomatic monuments – interrelations between Georgian and Persian texts provide precise illustration of Georgian reality and specific nature of political, social and religious relations between Iran and Georgia.Research of Georgian-Persian bilingual deeds clearly shows attempts of Iran to intervene into Georgian landholding system and its substitution with Iranian-Moslem one; Invocation of Georgian kings and the legends on their Persian seals clearly demonstrate the political and religious influence to which they were subjected as a result of Safavid censorship. Based on all these, we can imagine specific nature of operation of Georgian secretariat-chancellery, see the movement of the documents from their composition to their entry into legal force and the term of their effectiveness.Studying of the seals on Persian and Georgian texts of diplomatic monuments allowed identification of important chancellery officials participating in issuance of Georgian-Persian documents, as well as in their consideration and approval.Georgian texts of bilingual documents, with their contents and structure, were entirely based on Georgian traditions of paperwork while the Persian texts complied with Iranian requirements. Iranian diplomatic formulas were adapted to Georgian reality.Georgian-Persian historical deeds provide unbiased description of severe reality resulting from religious and political power of Iran in Eastern Georgia; and Georgians had to fight for maintaining their state, national and religious identity.

Four papers originally presented at a symposium on religious aspects of the question of Jerusalem, organised by the Centro Italiano per la Pace in Medio Oriente, Milan, as well as an introductory chapter. The papers deal with Jerusalem's significance to Islam (Nusseibeh) and to the Jewish people (Reiter), the political future of the city (Nusseibeh), and the christian community in Jerusalem (Sabella). (DÜI-Hns)

The functional context of local religious practices within the structure of formal Catholicism in Spain has received little attention. Close examination of the ceremonial life of a Castilian village, and of the attitudes accompanying ceremonial and nonceremonial events, points to the existence of a complex of political and economic activities that are the chief objects of ritual sanctification and the arena in which religious sanctions function to maintain social control in the community. A survey of the ethnographic literature indicates that religious ceremonial may function in similar contexts in extended areas of the Iberian peninsula. The Castilian case and the available comparative data point to the crucial role of local religious traditions in strengthening territorial ties and in helping to define and integrate some of the fundamental units of the social structure.

SummaryThis article analyses the basic feature that defined Russian labour ethics in medieval and early modern times – its religious aspect. There are two main elements to the subject. First, the role of Eastern Christianity and Church tradition in labour regulations, and second, the realities of everyday life in Russia and the historical peculiarities of the Russian locale, its natural conditions and climatic features, which had an influence on working activity. Until the time of Peter the Great, the labour ethics of the Russian Orthodox Church saw no significant change, and their main content could be defined as an educational process.