Questions

This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.

identifier question
cord-021113-e4ya7llmBut what about moral or nonmoral actions that are observed?
cord-021113-e4ya7llmDoes this mean that God's observation of us would imply that our basic autonomy- and hence our essential nature as persons- is constantly and unjustly violated?
cord-021113-e4ya7llmSo how then can the account of privacy invasion justification we have defended be relevant to constitutional accounts of privacy?
cord-021113-e4ya7llmThe coherence of theism Is there a god?
cord-021113-e4ya7llmThe effectiveness of such an extensive quarantine, however, has since been strongly questioned Privacy and the right to privacy Just looking: Voyeurism and the grounds of privacy Privacy, morality, and the law Philosophical dimensions of privacy: An anthology Privacy, intimacy, and personhood Severe acute respiratory syndrome: Did quarantine help?
cord-021113-e4ya7llmThe teachings of maimonides Privacy and control Privacy and perfect voyeurism God and privacy Secrecy, dignity or autonomy?
cord-021113-e4ya7llmWhat then would morally allow for God's total observation?
cord-021113-e4ya7llmand she does not want to be observed?
cord-016078-1g39jebqBut should it not be possible,Grebe asked at the close of his article,"to find a way to recognize the heterozygotes in the future, for other recessive genetic conditions as well?"
cord-016078-1g39jebqCould n't money be saved? cord-016078-1g39jebq And how did it continue? cord-016078-1g39jebq But at the same time Verschuer made it perfectly clear that it was hardly his intention to explode the structure of genetic determinism: After these results of genetic and race research, is it justified to assert that genetic disposition is fate? cord-016078-1g39jebq But where? cord-016078-1g39jebq During a visit to the institute in Dahlem( summer 1943?) cord-016078-1g39jebq In cases of death should I thus dispense with the histological analysis of the unique, abnormal material just because the people happened to die in the camp? cord-016078-1g39jebq So how was Abel's project of anthropological examinations of Soviet prisoners interlocked with this complex of crimes? cord-016078-1g39jebq What role did Lenz play on this commission? cord-016078-1g39jebq What was theCaucaus project"mentioned here?
cord-016078-1g39jebqWhere in normal life is there the case, bordering on a miracle, that twins die at the same place at the same time?
cord-016078-1g39jebqthat happens, understand?
cord-280691-nzc8ir0n: The war to seize the genes Shiji Zhi Zhang: Jiyin Qian Duo Zhan[ war of the century: The war to seize the genes Asthma gene discovered Cultural boundaries of science: Credibility on the line Common genetic variation and human traits Just one child: Science and policy in Deng's China Gene war of the century?
cord-280691-nzc8ir0nAs war is invariably a continuation of politics by other means, what was the politics behind it?
cord-280691-nzc8ir0nBut what is it?
cord-280691-nzc8ir0nDid these precious genetic resources actually exist?
cord-280691-nzc8ir0nHow Harvard University exploited rural Chinese villagers for their DNA Appellate Court weighs'obvious'patents Genetic risk prediction- are we there yet?
cord-280691-nzc8ir0nHow did this''war''end?
cord-280691-nzc8ir0nIf a person strikes a deal with a drug company, or acts simply out of genuine altruism, and is willing to give away his blood sample, does the state have the right to intervene?
cord-280691-nzc8ir0nIf so, would such intervention infringe on the donor's human rights?
cord-280691-nzc8ir0nIf the state does have the right to intervene, where can we draw the line?
cord-280691-nzc8ir0nThe Harvard case of Xu Xiping: Exploitation of the people, scientific advance, or genetic theft?
cord-280691-nzc8ir0nWhat constitutes a genetic resource, then?
cord-280691-nzc8ir0nWhat constitutes a genetic resource?
cord-280691-nzc8ir0nWhat happened after the conflict?
cord-280691-nzc8ir0nWhat happened to the people who were embroiled in the''war''?
cord-280691-nzc8ir0nWhat was at stake?
cord-280691-nzc8ir0nWho was the most likely beneficiary of the gene- hunting endeavor?
cord-280691-nzc8ir0nWho were the winners and losers, if there were any in the first place?
cord-322527-m1ig1hii160- 162, 170)?
cord-322527-m1ig1hiiAn enduring question within the study of conversion as change and transformation is the basic question of religious ethics:"What is a human being?
cord-322527-m1ig1hiiAnd who decides?
cord-322527-m1ig1hiiAnd, why is it so difficult?
cord-322527-m1ig1hiiAre we asking the right questions?
cord-322527-m1ig1hiiAre we really in over our heads in decolonizing and/or resisting change in the institutional life?
cord-322527-m1ig1hiiCan tensions be held collectively rather than foisted on a few?
cord-322527-m1ig1hiiDo we want to be well?
cord-322527-m1ig1hiiFurther, when communal conversion does occur, however incrementally or slowly, how do groups of people reckon with ways that previous practices, even after being renounced and transformed, linger?
cord-322527-m1ig1hiiHow do earworms start?
cord-322527-m1ig1hiiHow do people who inhabit institutions remain steadfast in collective commitments, willing to hear and believe what is not working and committed to creating the conditions where all community members can, are expected to, and do thrive?
cord-322527-m1ig1hiiHow do schools that are committed to mission- driven theological education engage conversion from actual practice more deeply into aspirational mission?
cord-322527-m1ig1hiiHow might we begin to ask questions of our field and institutions that are not only concerned with whether people of color increase numerically, but that also call our attention to whether these growing numbers of students and scholars are thriving vocationally?"
cord-322527-m1ig1hiiHow will we who live and work in institutions know that we are ready to treat each other better?
cord-322527-m1ig1hiiIs it possible for a human being to change?"
cord-322527-m1ig1hiiIs it possible for institutions of learning to sustain toe- dipping as an irresistible beginning of work instead of a premature conclusion to it?
cord-322527-m1ig1hiiJust what does an institution of theological education that supports wellness equitably look like?
cord-322527-m1ig1hiiRambo suggests practices of accountability around a simple question: what is"the quality of life produced by these institutions"( p. 147)?
cord-322527-m1ig1hiiReady for what?
cord-322527-m1ig1hiiThe question is, do we want to marshal this change in the service of being well?
cord-322527-m1ig1hiiThere is a difference between admission and retention, outlined poignantly in a 2018 Forum for Theological Explorations report that asked theological institutions to consider:"Are we measuring what matters?
cord-322527-m1ig1hiiTo what extent?
cord-322527-m1ig1hiiWhat are the reliable accountability practices when an institution is serious about midwifing change and experiencing conversions in justice and mutual concern?
cord-322527-m1ig1hiiWhat could it look like to incorporate ongoing conversion into already existing annual rituals of convocation, commencement, and institutional cycles of self- assessment, performance review, and accreditation?
cord-322527-m1ig1hiiWhat could it look like to practice these kinds of multiple conversions within institutional theological education?
cord-322527-m1ig1hiiWhat could or would it look like to let go of the stranglehold of ghosts while acknowledging the hauntings that linger as motivations to change?
cord-322527-m1ig1hiiWhat does it involve?
cord-322527-m1ig1hiiWhat does it look like in practice to strategically prioritize diversities?
cord-322527-m1ig1hiiWhat does it mean to do better and learn from relational failures on an institutional level?
cord-322527-m1ig1hiiWhat does"being ready"mean in the context of theological education?
cord-322527-m1ig1hiiWhat exactly is institutional conversion?
cord-322527-m1ig1hiiWhat in the world do they have in common?
cord-322527-m1ig1hiiWhat is conversion?
cord-322527-m1ig1hiiWhat kind of commitment can support such mutual investment, and how do we know that learning creates lasting change?
cord-322527-m1ig1hiiWhat kinds of changes or conversions are needed to close the gap?
cord-322527-m1ig1hiiWhat kinds of institutional change or conversion are required?
cord-322527-m1ig1hiiWhat relationships with ghosts could best accompany such a shift?
cord-322527-m1ig1hiiWhat would it mean for institutions to enter a process of converting to pluralism, where religious mandates lead to practicing multiple diversities as a creative good( Bidwell 2018; Lartey 2013)?
cord-322527-m1ig1hiiWhen it comes to institutional conversions, how long can groups reside in this threshold between recognition of loss and promise of release, and at what cost?
cord-322527-m1ig1hiiWho bears more and who bears less individual risk of woundedness and wellness?
cord-322527-m1ig1hiiWho is responsible for the institutional conversion that can and should occur in theological schools committed to lifelong transformational learning?
cord-322527-m1ig1hiiWhose fault is it when things go wrong?
cord-322527-m1ig1hiiWhy is institutional change so difficult?
cord-322527-m1ig1hiiWhy is there so often such a chasm between is and ought?
cord-322527-m1ig1hiiWhy is what is happening so different from what ought to be happening?
cord-322527-m1ig1hiiWhy?
cord-322527-m1ig1hiiechoing novelist and activist Toni Cade Bambara's haunting question in her novel The Salt Eaters:"Are you sure, sweetheart, that you want to be well?.