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 |
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cord-021113-e4ya7llm | But what about moral or nonmoral actions that are observed? |
cord-021113-e4ya7llm | Does 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-e4ya7llm | So how then can the account of privacy invasion justification we have defended be relevant to constitutional accounts of privacy? |
cord-021113-e4ya7llm | The coherence of theism Is there a god? |
cord-021113-e4ya7llm | The 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-e4ya7llm | The teachings of maimonides Privacy and control Privacy and perfect voyeurism God and privacy Secrecy, dignity or autonomy? |
cord-021113-e4ya7llm | What then would morally allow for God's total observation? |
cord-021113-e4ya7llm | and she does not want to be observed? |
cord-016078-1g39jebq | But 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-016078-1g39jebq | Could 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-016078-1g39jebq | Where in normal life is there the case, bordering on a miracle, that twins die at the same place at the same time? |
cord-016078-1g39jebq | that 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-nzc8ir0n | As war is invariably a continuation of politics by other means, what was the politics behind it? |
cord-280691-nzc8ir0n | But what is it? |
cord-280691-nzc8ir0n | Did these precious genetic resources actually exist? |
cord-280691-nzc8ir0n | How Harvard University exploited rural Chinese villagers for their DNA Appellate Court weighs'obvious'patents Genetic risk prediction- are we there yet? |
cord-280691-nzc8ir0n | How did this''war''end? |
cord-280691-nzc8ir0n | If 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-nzc8ir0n | If so, would such intervention infringe on the donor's human rights? |
cord-280691-nzc8ir0n | If the state does have the right to intervene, where can we draw the line? |
cord-280691-nzc8ir0n | The Harvard case of Xu Xiping: Exploitation of the people, scientific advance, or genetic theft? |
cord-280691-nzc8ir0n | What constitutes a genetic resource, then? |
cord-280691-nzc8ir0n | What constitutes a genetic resource? |
cord-280691-nzc8ir0n | What happened after the conflict? |
cord-280691-nzc8ir0n | What happened to the people who were embroiled in the''war''? |
cord-280691-nzc8ir0n | What was at stake? |
cord-280691-nzc8ir0n | Who was the most likely beneficiary of the gene- hunting endeavor? |
cord-280691-nzc8ir0n | Who were the winners and losers, if there were any in the first place? |
cord-322527-m1ig1hii | 160- 162, 170)? |
cord-322527-m1ig1hii | An 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-m1ig1hii | And who decides? |
cord-322527-m1ig1hii | And, why is it so difficult? |
cord-322527-m1ig1hii | Are we asking the right questions? |
cord-322527-m1ig1hii | Are we really in over our heads in decolonizing and/or resisting change in the institutional life? |
cord-322527-m1ig1hii | Can tensions be held collectively rather than foisted on a few? |
cord-322527-m1ig1hii | Do we want to be well? |
cord-322527-m1ig1hii | Further, 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-m1ig1hii | How do earworms start? |
cord-322527-m1ig1hii | How 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-m1ig1hii | How do schools that are committed to mission- driven theological education engage conversion from actual practice more deeply into aspirational mission? |
cord-322527-m1ig1hii | How 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-m1ig1hii | How will we who live and work in institutions know that we are ready to treat each other better? |
cord-322527-m1ig1hii | Is it possible for a human being to change?" |
cord-322527-m1ig1hii | Is 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-m1ig1hii | Just what does an institution of theological education that supports wellness equitably look like? |
cord-322527-m1ig1hii | Rambo suggests practices of accountability around a simple question: what is"the quality of life produced by these institutions"( p. 147)? |
cord-322527-m1ig1hii | Ready for what? |
cord-322527-m1ig1hii | The question is, do we want to marshal this change in the service of being well? |
cord-322527-m1ig1hii | There 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-m1ig1hii | To what extent? |
cord-322527-m1ig1hii | What are the reliable accountability practices when an institution is serious about midwifing change and experiencing conversions in justice and mutual concern? |
cord-322527-m1ig1hii | What 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-m1ig1hii | What could it look like to practice these kinds of multiple conversions within institutional theological education? |
cord-322527-m1ig1hii | What 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-m1ig1hii | What does it involve? |
cord-322527-m1ig1hii | What does it look like in practice to strategically prioritize diversities? |
cord-322527-m1ig1hii | What does it mean to do better and learn from relational failures on an institutional level? |
cord-322527-m1ig1hii | What does"being ready"mean in the context of theological education? |
cord-322527-m1ig1hii | What exactly is institutional conversion? |
cord-322527-m1ig1hii | What in the world do they have in common? |
cord-322527-m1ig1hii | What is conversion? |
cord-322527-m1ig1hii | What kind of commitment can support such mutual investment, and how do we know that learning creates lasting change? |
cord-322527-m1ig1hii | What kinds of changes or conversions are needed to close the gap? |
cord-322527-m1ig1hii | What kinds of institutional change or conversion are required? |
cord-322527-m1ig1hii | What relationships with ghosts could best accompany such a shift? |
cord-322527-m1ig1hii | What 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-m1ig1hii | When 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-m1ig1hii | Who bears more and who bears less individual risk of woundedness and wellness? |
cord-322527-m1ig1hii | Who is responsible for the institutional conversion that can and should occur in theological schools committed to lifelong transformational learning? |
cord-322527-m1ig1hii | Whose fault is it when things go wrong? |
cord-322527-m1ig1hii | Why is institutional change so difficult? |
cord-322527-m1ig1hii | Why is there so often such a chasm between is and ought? |
cord-322527-m1ig1hii | Why is what is happening so different from what ought to be happening? |
cord-322527-m1ig1hii | Why? |
cord-322527-m1ig1hii | echoing 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?. |