title
stringlengths 1
182
| passage_id
int64 12
4.55M
| section_title
stringlengths 0
402
| text
stringlengths 0
99.6k
|
|---|---|---|---|
Anglican Communion
| 909 |
Controversies
|
The first such controversy of note concerned that of the growing influence of the Catholic Revival manifested in the Tractarian and so-called Ritualist controversies of the late nineteenth and early twentieth centuries. This controversy produced the Free Church of England and, in the United States and Canada, the Reformed Episcopal Church.
|
Anglican Communion
| 909 |
Controversies
|
Later, rapid social change and the dissipation of British cultural hegemony over its former colonies contributed to disputes over the role of women, the parameters of marriage and divorce, and the practices of contraception and abortion. In the late 1970s, the Continuing Anglican movement produced a number of new church bodies in opposition to women's ordination, prayer book changes, and the new understandings concerning marriage.
|
Anglican Communion
| 909 |
Controversies
|
More recently, disagreements over homosexuality have strained the unity of the communion as well as its relationships with other Christian denominations, leading to another round of withdrawals from the Anglican Communion. Some churches were founded outside the Anglican Communion in the late 20th and early 21st centuries, largely in opposition to the ordination of openly homosexual bishops and other clergy and are usually referred to as belonging to the Anglican realignment movement, or else as "orthodox" Anglicans. These disagreements were especially noted when the Episcopal Church (US) consecrated an openly gay bishop in a same-sex relationship, Gene Robinson, in 2003, which led some Episcopalians to defect and found the Anglican Church in North America (ACNA); then, the debate reignited when the Church of England agreed to allow clergy to enter into same-sex civil partnerships, as long as they remained celibate, in 2005. The Church of Nigeria opposed the Episcopal Church's decision as well as the Church of England's approval for celibate civil partnerships.
|
Anglican Communion
| 909 |
Controversies
|
"The more liberal provinces that are open to changing Church doctrine on marriage in order to allow for same-sex unions include Brazil, Canada, New Zealand, Scotland, South India, South Africa, the US and Wales". In 2023, the Church of England announced that it will authorise "prayers of thanksgiving, dedication and for God's blessing for same-sex couples". The Church of England also permits clergy to enter into same-sex civil partnerships. The Church of Ireland has no official position on civil unions, and one senior cleric has entered into a same-sex civil partnership. The Church of Ireland recognised that it will "treat civil partners the same as spouses". The Anglican Church of Australia does not have an official position on homosexuality.
|
Anglican Communion
| 909 |
Controversies
|
The conservative Anglican churches encouraging the realignment movement are more concentrated in the Global South. For example, the Anglican Church of Kenya, the Church of Nigeria and the Church of Uganda have opposed homosexuality. GAFCON, a fellowship of conservative Anglican churches, has appointed "missionary bishops" in response to the disagreements with the perceived liberalisation in the Anglican churches in North America and Europe. In 2023, ten archbishops within the Anglican Communion and two breakaway churches in North America and Brazil from the Global South Fellowship of Anglican Churches (GSFA) declared a state of impaired communion with the Church of England and announced that they would no longer recognise the archbishop of Canterbury as the "first among equals" among the bishops in the Anglican Communion. However, in the same statement, the ten archbishops said that they would not leave the Anglican Communion.
|
Anglican Communion
| 909 |
Controversies
|
Debates about social theology and ethics have occurred at the same time as debates on prayer book revision and the acceptable grounds for achieving full communion with non-Anglican churches.
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
The Anglican Communion has no official legal existence nor any governing structure that might exercise authority over the member churches. There is an Anglican Communion Office in London, under the aegis of the archbishop of Canterbury, but it serves only in a supporting and organisational role. The communion is held together by a shared history, expressed in its ecclesiology, polity and ethos, and also by participation in international consultative bodies.
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
Three elements have been important in holding the communion together: first, the shared ecclesial structure of the component churches, manifested in an episcopal polity maintained through the apostolic succession of bishops and synodical government; second, the principle of belief expressed in worship, investing importance in approved prayer books and their rubrics; and third, the historical documents and the writings of early Anglican divines that have influenced the ethos of the communion.
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
Originally, the Church of England was self-contained and relied for its unity and identity on its own history, its traditional legal and episcopal structure, and its status as an established church of the state. As such, Anglicanism was from the outset a movement with an explicitly episcopal polity, a characteristic that has been vital in maintaining the unity of the communion by conveying the episcopate's role in manifesting visible catholicity and ecumenism.
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
Early in its development following the English Reformation, Anglicanism developed a vernacular prayer book, called the Book of Common Prayer. Unlike other traditions, Anglicanism has never been governed by a magisterium nor by appeal to one founding theologian, nor by an extra-credal summary of doctrine (such as the Westminster Confession of the Presbyterian churches). Instead, Anglicans have typically appealed to the Book of Common Prayer (1662) and its offshoots as a guide to Anglican theology and practise. This has had the effect of inculcating in Anglican identity and confession the principle of lex orandi, lex credendi ("the law of praying [is] the law of believing").
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
Protracted conflict through the 17th century, with radical Protestants on the one hand and Roman Catholics who recognised the primacy of the Pope on the other, resulted in an association of churches that was both deliberately vague about doctrinal principles, yet bold in developing parameters of acceptable deviation. These parameters were most clearly articulated in the various rubrics of the successive prayer books, as well as the Thirty-nine Articles of Religion (1563). These articles have historically shaped and continue to direct the ethos of the communion, an ethos reinforced by its interpretation and expansion by such influential early theologians such as Richard Hooker, Lancelot Andrewes and John Cosin.
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
With the expansion of the British Empire and the growth of Anglicanism outside Great Britain and Ireland, the communion sought to establish new vehicles of unity. The first major expressions of this were the Lambeth Conferences of the communion's bishops, first convened in 1867 by Charles Longley, the archbishop of Canterbury. From the beginning, these were not intended to displace the autonomy of the emerging provinces of the communion, but to "discuss matters of practical interest, and pronounce what we deem expedient in resolutions which may serve as safe guides to future action".
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
One of the enduringly influential early resolutions of the conference was the so-called Chicago-Lambeth Quadrilateral of 1888. Its intent was to provide the basis for discussions of reunion with the Roman Catholic and Orthodox churches, but it had the ancillary effect of establishing parameters of Anglican identity. It establishes four principles with these words:
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
That, in the opinion of this Conference, the following Articles supply a basis on which approach may be by God's blessing made towards Home Reunion:
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
(a) The Holy Scriptures of the Old and New Testaments, as "containing all things necessary to salvation," and as being the rule and ultimate standard of faith.
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
(b) The Apostles' Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient statement of the Christian faith.
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
(c) The two Sacraments ordained by Christ Himself – Baptism and the Supper of the Lord – ministered with unfailing use of Christ's Words of Institution, and of the elements ordained by Him.
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
(d) The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the Unity of His Church.
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
As mentioned above, the Anglican Communion has no international juridical organisation. The archbishop of Canterbury's role is strictly symbolic and unifying and the communion's three international bodies are consultative and collaborative, their resolutions having no legal effect on the autonomous provinces of the communion. Taken together, however, the four do function as "instruments of communion", since all churches of the communion participate in them. In order of antiquity, they are:
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
Since there is no binding authority in the Anglican Communion, these international bodies are a vehicle for consultation and persuasion. In recent times, persuasion has tipped over into debates over conformity in certain areas of doctrine, discipline, worship and ethics. The most notable example has been the objection of many provinces of the communion (particularly in Africa and Asia) to the changing acceptance of LGBTQ+ individuals in the North American churches (e.g., by blessing same-sex unions and ordaining and consecrating same-sex relationships) and to the process by which changes were undertaken. (See Anglican realignment)
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
Those who objected condemned these actions as unscriptural, unilateral, and without the agreement of the communion prior to these steps being taken. In response, the American Episcopal Church and the Anglican Church of Canada answered that the actions had been undertaken after lengthy scriptural and theological reflection, legally in accordance with their own canons and constitutions and after extensive consultation with the provinces of the communion.
|
Anglican Communion
| 909 |
Ecclesiology, polity and ethos
|
The Primates' Meeting voted to request the two churches to withdraw their delegates from the 2005 meeting of the Anglican Consultative Council. Canada and the United States decided to attend the meeting but without exercising their right to vote. They have not been expelled or suspended, since there is no mechanism in this voluntary association to suspend or expel an independent province of the communion. Since membership is based on a province's communion with Canterbury, expulsion would require the archbishop of Canterbury's refusal to be in communion with the affected jurisdictions. In line with the suggestion of the Windsor Report, Rowan Williams (the then archbishop of Canterbury) established a working group to examine the feasibility of an Anglican covenant which would articulate the conditions for communion in some fashion.
|
Anglican Communion
| 909 |
Organisation
|
The Anglican Communion consists of forty-two autonomous provinces each with its own primate and governing structure. These provinces may take the form of national churches (such as in Canada, Uganda, or Japan) or a collection of nations (such as the West Indies, Central Africa, or Southeast Asia).
|
Anglican Communion
| 909 |
Organisation
|
In addition to the forty-two provinces, there are five extraprovincial churches under the metropolitical authority of the archbishop of Canterbury.
|
Anglican Communion
| 909 |
Organisation
|
At its Autumn 2020 meeting, the provincial standing committee of the Church of Southern Africa approved a plan to form the dioceses in Mozambique and Angola into a separate autonomous province of the Anglican Communion, to be named the Anglican Church of Mozambique and Angola Igreja Anglicana de Moçambique e Angola (IAMA). The plans were also outlined to the Mozambique and Angola Anglican Association (MANNA) at its September 2020 annual general meeting. The new province is Portuguese-speaking, and consists of twelve dioceses (four in Angola, and eight in Mozambique). The twelve proposed new dioceses have been defined and named, and each has a "Task Force Committee" working towards its establishment as a diocese. The plan received the consent of the bishops and diocesan synods of all four existing dioceses in the two nations, and was submitted to the Anglican Consultative Council.
|
Anglican Communion
| 909 |
Organisation
|
In September 2020, the Archbishop of Canterbury announced that he had asked the bishops of the Church of Ceylon to begin planning for the formation of an autonomous province of Ceylon, so as to end his current position as metropolitan of the two dioceses in that country.
|
Anglican Communion
| 909 |
Organisation
|
In addition to other member churches, the churches of the Anglican Communion are in full communion with the Old Catholic churches of the Union of Utrecht and the Scandinavian Lutheran churches of the Porvoo Communion in Europe, the India-based Malankara Mar Thoma Syrian and Malabar Independent Syrian churches and the Philippine Independent Church, also known as the Aglipayan Church.
|
Anglican Communion
| 909 |
Historic episcopate
|
The churches of the Anglican Communion have traditionally held that ordination in the historic episcopate is a core element in the validity of clerical ordinations. The Roman Catholic Church, however, does not recognise Anglican orders (see Apostolicae curae). Some Eastern Orthodox churches have issued statements to the effect that Anglican orders could be accepted, yet have still reordained former Anglican clergy; other Eastern Orthodox churches have rejected Anglican orders altogether. Orthodox bishop Kallistos Ware explains this apparent discrepancy as follows:
|
Anglican Communion
| 909 |
Historic episcopate
|
Anglican clergy who join the Orthodox Church are reordained; but [some Orthodox churches hold that] if Anglicanism and Orthodoxy were to reach full unity in the faith, perhaps such reordination might not be found necessary. It should be added, however, that a number of individual Orthodox theologians hold that under no circumstances would it be possible to recognise the validity of Anglican Orders.
|
Arne Kaijser
| 910 |
Arne Kaijser (born 1950) is a professor emeritus of history of technology at the KTH Royal Institute of Technology in Stockholm, and a former president of the Society for the History of Technology.
|
|
Arne Kaijser
| 910 |
Kaijser has published two books in Swedish: Stadens ljus. Etableringen av de första svenska gasverken and I fädrens spår. Den svenska infrastrukturens historiska utveckling och framtida utmaningar, and has co-edited several anthologies. Kaijser is a member of the Royal Swedish Academy of Engineering Sciences since 2007 and also a member of the editorial board of two scientific journals: Journal of Urban Technology and Centaurus. Lately, he has been occupied with the history of Large Technical Systems.
|
|
Archipelago
| 911 |
An archipelago (/ˌɑːrkəˈpɛləɡoʊ/ AR-kə-PEL-ə-goh), sometimes called an island group or island chain, is a chain, cluster, or collection of islands, or sometimes a sea containing a small number of scattered islands.
|
|
Archipelago
| 911 |
Examples of archipelagos include: the Indonesian Archipelago, the Andaman and Nicobar Islands, the Lakshadweep Islands, the Galápagos Islands, the Japanese archipelago, the Philippine Archipelago, the Maldives, the Balearic Islands, the Åland Islands, The Bahamas, the Aegean Islands, the Hawaiian Islands, the Canary Islands, Malta, the Azores, the Canadian Arctic Archipelago, the British Isles, the islands of the Archipelago Sea, and Shetland. Archipelagos are sometimes defined by political boundaries. For example, while they are geopolitically divided, the San Juan Islands and Gulf Islands geologically form part of a larger Gulf Archipelago.
|
|
Archipelago
| 911 |
Etymology
|
The word archipelago is derived from the Ancient Greek ἄρχι-(arkhi-, "chief") and πέλαγος (pélagos, "sea") through the Italian arcipelago. In antiquity, "Archipelago" (from Medieval Greek *ἀρχιπέλαγος and Latin archipelagus) was the proper name for the Aegean Sea. Later, usage shifted to refer to the Aegean Islands (since the sea has a large number of islands).
|
Archipelago
| 911 |
Geographic types
|
Archipelagos may be found isolated in large amounts of water or neighbouring a large land mass. For example, Scotland has more than 700 islands surrounding its mainland, which form an archipelago.
|
Archipelago
| 911 |
Geographic types
|
Archipelagos are often volcanic, forming along island arcs generated by subduction zones or hotspots, but may also be the result of erosion, deposition, and land elevation. Depending on their geological origin, islands forming archipelagos can be referred to as oceanic islands, continental fragments, or continental islands.
|
Archipelago
| 911 |
Geographic types
|
Oceanic islands are mainly of volcanic origin, and widely separated from any adjacent continent. The Hawaiian Islands and Galapagos Islands in the Pacific, and Mascarene Islands in the south Indian Ocean are examples.
|
Archipelago
| 911 |
Geographic types
|
Continental fragments correspond to land masses that have separated from a continental mass due to tectonic displacement. The Farallon Islands off the coast of California are an example.
|
Archipelago
| 911 |
Geographic types
|
Sets of islands formed close to the coast of a continent are considered continental archipelagos when they form part of the same continental shelf, when those islands are above-water extensions of the shelf. The islands of the Inside Passage off the coast of British Columbia and the Canadian Arctic Archipelago are examples.
|
Archipelago
| 911 |
Geographic types
|
Artificial archipelagos have been created in various countries for different purposes. Palm Islands and The World Islands off Dubai were or are being created for leisure and tourism purposes. Marker Wadden in the Netherlands is being built as a conservation area for birds and other wildlife.
|
Archipelago
| 911 |
Superlatives
|
The largest archipelago in the world is the Archipelago Sea which is part of Finland. There are approximately 40,000, mostly uninhabited, islands
|
Archipelago
| 911 |
Superlatives
|
The largest archipelagic state in the world by area, and by population, is Indonesia.
|
Author
| 914 |
In legal discourse, an author is the creator of an original work, whether that work is in written, graphic, or recorded medium. The creation of such a work is an act of authorship. Thus, a sculptor, painter, or composer, is an author of their respective sculptures, paintings, or compositions, even though in common parlance, an author is often thought of as the writer of a book, article, play, or other written work. In the case of a work for hire, "the employer or commissioning party is considered the author of the work", even if they did not write or otherwise create the work, but merely instructed another individual to do so.
|
|
Author
| 914 |
Typically, the first owner of a copyright is the person who created the work, i.e. the author. If more than one person created the work, then a case of joint authorship takes place. Copyright laws differ around the world. The United States Copyright Office, for example, defines copyright as "a form of protection provided by the laws of the United States (title 17, U.S. Code) to authors of 'original works of authorship.'"
|
|
Author
| 914 |
Some works are considered to be authorless. For example, the monkey selfie copyright dispute in the 2010s involved photographs taken by Celebes crested macaques using equipment belonging to a nature photographer. The photographer asserted authorship of the photographs, which the United States Copyright Office denied, stating: "To qualify as a work of 'authorship' a work must be created by a human being". More recently, questions have arisen as to whether images or text created by a generative artificial intelligence have an author.
|
|
Author
| 914 |
Legal significance of authorship
|
Holding the title of "author" over any "literary, dramatic, musical, artistic, [or] certain other intellectual works" gives rights to this person, the owner of the copyright, especially the exclusive right to engage in or authorize any production or distribution of their work. Any person or entity wishing to use intellectual property held under copyright must receive permission from the copyright holder to use this work, and often will be asked to pay for the use of copyrighted material.
|
Author
| 914 |
Legal significance of authorship
|
The copyrights on intellectual work expire after a certain time. It enters the public domain, where it can be used without limit. Copyright laws in many jurisdictions – mostly following the lead of the United States, in which the entertainment and publishing industries have very strong lobbying power – have been amended repeatedly since their inception, to extend the length of this fixed period where the work is exclusively controlled by the copyright holder. Technically, someone owns their work from the time it's created. A notable aspect of authorship emerges with copyright in that, in many jurisdictions, it can be passed down to another, upon one's death. The person who inherits the copyright is not the author, but has access to the same legal benefits.
|
Author
| 914 |
Legal significance of authorship
|
Intellectual property laws are complex. Works of fiction involve trademark law, likeness rights, fair use rights held by the public (including the right to parody or satirize), and many other interacting complications.
|
Author
| 914 |
Legal significance of authorship
|
Authors may portion out the different rights that they hold to different parties at different times, and for different purposes or uses, such as the right to adapt a plot into a film, television series, or video game. If another party chooses to adapt the work, they may have to alter plot elements or character names in order to avoid infringing previous adaptations. An author may also not have rights when working under contract that they would otherwise have, such as when creating a work for hire (e.g., hired to write a city tour guide by a municipal government that totally owns the copyright to the finished work), or when writing material using intellectual property owned by others (such as when writing a novel or screenplay that is a new installment in an already established media franchise).
|
Author
| 914 |
Legal significance of authorship
|
In the United States, the Copyright Clause of the Constitution of the United States (Article I, Section 8, Clause 8) provides the Congress with the power of "securing for limited Times to Authors and Inventors the exclusive Right to their respective Writings and Discoveries". The language regarding authors was derived from proposals by Charles Pinckney, "to secure to authors exclusive rights for a limited time", and by James Madison, "to secure to literary authors their copyrights for a limited time", or, in the alternative, "to encourage, by proper premiums & Provisions, the advancement of useful knowledge and discoveries". Both proposals were referred to the Committee of Detail, which reported back a proposal containing the final language, which was incorporated into the Constitution by unanimous agreement of the convention.
|
Author
| 914 |
Philosophical views of the nature of authorship
|
In literary theory, critics find complications in the term author beyond what constitutes authorship in a legal setting. In the wake of postmodern literature, critics such as Roland Barthes and Michel Foucault have examined the role and relevance of authorship to the meaning or interpretation of a literary text.
|
Author
| 914 |
Philosophical views of the nature of authorship
|
Barthes challenges the idea that a text can be attributed to any single author. He writes, in his essay "Death of the Author" (1968), that "it is language which speaks, not the author." The words and language of a text itself determine and expose meaning for Barthes, and not someone possessing legal responsibility for the process of its production. Every line of written text is a mere reflection of references from any of a multitude of traditions, or, as Barthes puts it, "the text is a tissue of quotations drawn from the innumerable centers of culture"; it is never original. With this, the perspective of the author is removed from the text, and the limits formerly imposed by the idea of one authorial voice, one ultimate and universal meaning, are destroyed. The explanation and meaning of a work does not have to be sought in the one who produced it, "as if it were always in the end, through the more or less transparent allegory of the fiction, the voice of a single person, the author 'confiding' in us." The psyche, culture, fanaticism of an author can be disregarded when interpreting a text, because the words are rich enough themselves with all of the traditions of language. To expose meanings in a written work without appealing to the celebrity of an author, their tastes, passions, vices, is, to Barthes, to allow language to speak, rather than author.
|
Author
| 914 |
Philosophical views of the nature of authorship
|
Michel Foucault argues in his essay "What is an author?" (1969) that all authors are writers, but not all writers are authors. He states that "a private letter may have a signatory—it does not have an author." For a reader to assign the title of author upon any written work is to attribute certain standards upon the text which, for Foucault, are working in conjunction with the idea of "the author function." Foucault's author function is the idea that an author exists only as a function of a written work, a part of its structure, but not necessarily part of the interpretive process. The author's name "indicates the status of the discourse within a society and culture," and at one time was used as an anchor for interpreting a text, a practice which Barthes would argue is not a particularly relevant or valid endeavour.
|
Author
| 914 |
Philosophical views of the nature of authorship
|
Expanding upon Foucault's position, Alexander Nehamas writes that Foucault suggests "an author [...] is whoever can be understood to have produced a particular text as we interpret it," not necessarily who penned the text. It is this distinction between producing a written work and producing the interpretation or meaning in a written work that both Barthes and Foucault are interested in. Foucault warns of the risks of keeping the author's name in mind during interpretation, because it could affect the value and meaning with which one handles an interpretation.
|
Author
| 914 |
Philosophical views of the nature of authorship
|
Literary critics Barthes and Foucault suggest that readers should not rely on or look for the notion of one overarching voice when interpreting a written work, because of the complications inherent with a writer's title of "author." They warn of the dangers interpretations could suffer from when associating the subject of inherently meaningful words and language with the personality of one authorial voice. Instead, readers should allow a text to be interpreted in terms of the language as "author."
|
Author
| 914 |
Relationship with publisher
|
Self-publishing is a model where the author takes full responsibility and control of arranging financing, editing, printing, and distribution of their own work. In other words, the author also acts as the publisher of their work.
|
Author
| 914 |
Relationship with publisher
|
With commissioned publishing, the publisher makes all the publication arrangements and the author covers all expenses.
|
Author
| 914 |
Relationship with publisher
|
The author of a work may receive a percentage calculated on a wholesale or a specific price or a fixed amount on each book sold. Publishers, at times, reduced the risk of this type of arrangement, by agreeing only to pay this after a certain number of copies had sold. In Canada, this practice occurred during the 1890s, but was not commonplace until the 1920s. Established and successful authors may receive advance payments, set against future royalties, but this is no longer common practice. Most independent publishers pay royalties as a percentage of net receipts – how net receipts are calculated varies from publisher to publisher. Under this arrangement, the author does not pay anything towards the expense of publication. The costs and financial risk are all carried by the publisher, who will then take the greatest percentage of the receipts. See Compensation for more.
|
Author
| 914 |
Relationship with publisher
|
Vanity publishers normally charge a flat fee for arranging publication, offer a platform for selling, and then take a percentage of the sale of every copy of a book. The author receives the rest of the money made. Most materials published this way are for niche groups and not for large audiences.
|
Author
| 914 |
Relationship with publisher
|
Vanity publishing, or subsidy publishing, is stigmatized in the professional world. In 1983, Bill Henderson defined vanity publishers as people who would "publish anything for which an author will pay, usually at a loss for the author and a nice profit for the publisher." In subsidy publishing, the book sales are not the publishers' main source of income, but instead the fees that the authors are charged to initially produce the book are. Because of this, the vanity publishers need not invest in making books marketable as much as other publishers need to. This leads to low quality books being introduced to the market.
|
Author
| 914 |
Relationship with editor
|
The relationship between the author and the editor, often the author's only liaison to the publishing company, is typically characterized as the site of tension. For the author to reach their audience, often through publication, the work usually must attract the attention of the editor. The idea of the author as the sole meaning-maker of necessity changes to include the influences of the editor and the publisher to engage the audience in writing as a social act.
|
Author
| 914 |
Relationship with editor
|
There are three principal kinds of editing:
|
Author
| 914 |
Relationship with editor
|
Pierre Bourdieu's essay "The Field of Cultural Production" depicts the publishing industry as a "space of literary or artistic position-takings," also called the "field of struggles," which is defined by the tension and movement inherent among the various positions in the field. Bourdieu claims that the "field of position-takings [...] is not the product of coherence-seeking intention or objective consensus," meaning that an industry characterized by position-takings is not one of harmony and neutrality. In particular for the writer, their authorship in their work makes their work part of their identity, and there is much at stake personally over the negotiation of authority over that identity. However, it is the editor who has "the power to impose the dominant definition of the writer and therefore to delimit the population of those entitled to take part in the struggle to define the writer". As "cultural investors," publishers rely on the editor position to identify a good investment in "cultural capital" which may grow to yield economic capital across all positions.
|
Author
| 914 |
Relationship with editor
|
According to the studies of James Curran, the system of shared values among editors in Britain has generated a pressure among authors to write to fit the editors' expectations, removing the focus from the reader-audience and putting a strain on the relationship between authors and editors and on writing as a social act. Even the book review by the editors has more significance than the readership's reception.
|
Author
| 914 |
Compensation
|
Authors rely on advance fees, royalty payments, adaptation of work to a screenplay, and fees collected from giving speeches.
|
Author
| 914 |
Compensation
|
A standard contract for an author will usually include provision for payment in the form of an advance and royalties.
|
Author
| 914 |
Compensation
|
Usually, an author's book must earn the advance before any further royalties are paid. For example, if an author is paid a modest advance of $2000, and their royalty rate is 10% of a book priced at $20 – that is, $2 per book – the book will need to sell 1000 copies before any further payment will be made. Publishers typically withhold payment of a percentage of royalties earned against returns.
|
Author
| 914 |
Compensation
|
In some countries, authors also earn income from a government scheme such as the ELR (educational lending right) and PLR (public lending right) schemes in Australia. Under these schemes, authors are paid a fee for the number of copies of their books in educational and/or public libraries.
|
Author
| 914 |
Compensation
|
These days, many authors supplement their income from book sales with public speaking engagements, school visits, residencies, grants, and teaching positions.
|
Author
| 914 |
Compensation
|
Ghostwriters, technical writers, and textbooks writers are typically paid in a different way: usually a set fee or a per word rate rather than on a percentage of sales.
|
Author
| 914 |
Compensation
|
In the year 2016, according to the U.S. Bureau of Labor Statistics, nearly 130,000 people worked in the country as authors, making an average of $61,240 per year.
|
Andrey Markov
| 915 |
Andrey Andreyevich Markov (14 June 1856 – 20 July 1922) was a Russian mathematician best known for his work on stochastic processes. A primary subject of his research later became known as the Markov chain. He was also a strong, close to master-level chess player.
|
|
Andrey Markov
| 915 |
Markov and his younger brother Vladimir Andreevich Markov (1871–1897) proved the Markov brothers' inequality. His son, another Andrey Andreyevich Markov (1903–1979), was also a notable mathematician, making contributions to constructive mathematics and recursive function theory.
|
|
Andrey Markov
| 915 |
Biography
|
Andrey Markov was born on 14 June 1856 in Russia. He attended the St. Petersburg Grammar School, where some teachers saw him as a rebellious student. In his academics he performed poorly in most subjects other than mathematics. Later in life he attended Saint Petersburg Imperial University (now Saint Petersburg State University). Among his teachers were Yulian Sokhotski (differential calculus, higher algebra), Konstantin Posse (analytic geometry), Yegor Zolotarev (integral calculus), Pafnuty Chebyshev (number theory and probability theory), Aleksandr Korkin (ordinary and partial differential equations), Mikhail Okatov (mechanism theory), Osip Somov (mechanics), and Nikolai Budajev (descriptive and higher geometry). He completed his studies at the university and was later asked if he would like to stay and have a career as a Mathematician. He later taught at high schools and continued his own mathematical studies. In this time he found a practical use for his mathematical skills. He figured out that he could use chains to model the alliteration of vowels and consonants in Russian literature. He also contributed to many other mathematical aspects in his time. He died at age 66 on 20 July 1922.
|
Andrey Markov
| 915 |
Timeline
|
In 1877, Markov was awarded a gold medal for his outstanding solution of the problem
|
Andrey Markov
| 915 |
Timeline
|
About Integration of Differential Equations by Continued Fractions with an Application to the Equation ( 1 + x 2 ) d y d x = n ( 1 + y 2 ) {\displaystyle (1+x^{2}){\frac {dy}{dx}}=n(1+y^{2})} .
|
Andrey Markov
| 915 |
Timeline
|
During the following year, he passed the candidate's examinations, and he remained at the university to prepare for a lecturer's position.
|
Andrey Markov
| 915 |
Timeline
|
In April 1880, Markov defended his master's thesis "On the Binary Square Forms with Positive Determinant", which was directed by Aleksandr Korkin and Yegor Zolotarev. Four years later in 1884, he defended his doctoral thesis titled "On Certain Applications of the Algebraic Continuous Fractions".
|
Andrey Markov
| 915 |
Timeline
|
His pedagogical work began after the defense of his master's thesis in autumn 1880. As a privatdozent he lectured on differential and integral calculus. Later he lectured alternately on "introduction to analysis", probability theory (succeeding Chebyshev, who had left the university in 1882) and the calculus of differences. From 1895 through 1905 he also lectured in differential calculus.
|
Andrey Markov
| 915 |
Timeline
|
One year after the defense of his doctoral thesis, Markov was appointed extraordinary professor (1886) and in the same year he was elected adjunct to the Academy of Sciences. In 1890, after the death of Viktor Bunyakovsky, Markov became an extraordinary member of the academy. His promotion to an ordinary professor of St. Petersburg University followed in the fall of 1894.
|
Andrey Markov
| 915 |
Timeline
|
In 1896, Markov was elected an ordinary member of the academy as the successor of Chebyshev. In 1905, he was appointed merited professor and was granted the right to retire, which he did immediately. Until 1910, however, he continued to lecture in the calculus of differences.
|
Andrey Markov
| 915 |
Timeline
|
In connection with student riots in 1908, professors and lecturers of St. Petersburg University were ordered to monitor their students. Markov refused to accept this decree, and he wrote an explanation in which he declined to be an "agent of the governance". Markov was removed from further teaching duties at St. Petersburg University, and hence he decided to retire from the university.
|
Andrey Markov
| 915 |
Timeline
|
Markov was an atheist. In 1912, he responded to Leo Tolstoy's excommunication from the Russian Orthodox Church by requesting his own excommunication. The Church complied with his request.
|
Andrey Markov
| 915 |
Timeline
|
In 1913, the council of St. Petersburg elected nine scientists honorary members of the university. Markov was among them, but his election was not affirmed by the minister of education. The affirmation only occurred four years later, after the February Revolution in 1917. Markov then resumed his teaching activities and lectured on probability theory and the calculus of differences until his death in 1922.
|
Angst
| 921 |
Angst is fear or anxiety (anguish is its Latinate equivalent, and the words anxious and anxiety are of similar origin). The dictionary definition for angst is a feeling of anxiety, apprehension, or insecurity.
|
|
Angst
| 921 |
Etymology
|
The word angst was introduced into English from the Danish, Norwegian, and Dutch word angst and the German word Angst. It is attested since the 19th century in English translations of the works of Søren Kierkegaard and Sigmund Freud. It is used in English to describe an intense feeling of apprehension, anxiety, or inner turmoil.
|
Angst
| 921 |
Etymology
|
In other languages (with words from the Latin pavor for "fear" or "panic"), the derived words differ in meaning; for example, as in the French anxiété and peur. The word angst has existed in German since the 8th century, from the Proto-Indo-European root *anghu-, "restraint" from which Old High German angust developed. It is pre-cognate with the Latin angustia, "tensity, tightness" and angor, "choking, clogging"; compare to the Ancient Greek ἄγχω (ánkhō) "strangle". It entered English in the 19th century as a technical term used in Psychiatry, though earlier cognates existed, such as ange.
|
Angst
| 921 |
Existentialism
|
In existentialist philosophy, the term angst carries a specific conceptual meaning. The use of the term was first attributed to Danish philosopher Søren Kierkegaard (1813–1855). In The Concept of Anxiety (also known as The Concept of Dread), Kierkegaard used the word Angest (in common Danish, angst, meaning "dread" or "anxiety") to describe a profound and deep-seated condition. Where non-human animals are guided solely by instinct, said Kierkegaard, human beings enjoy a freedom of choice that we find both appealing and terrifying. It is the anxiety of understanding of being free when considering undefined possibilities of one's life and the immense responsibility of having the power of choice over them. Kierkegaard's concept of angst reappeared in the works of existentialist philosophers who followed, such as Friedrich Nietzsche, Jean-Paul Sartre, and Martin Heidegger, each of whom developed the idea further in individual ways. While Kierkegaard's angst referred mainly to ambiguous feelings about moral freedom within a religious personal belief system, later existentialists discussed conflicts of personal principles, cultural norms, and existential despair.
|
Angst
| 921 |
Music
|
Existential angst makes its appearance in classical musical composition in the early twentieth century as a result of both philosophical developments and as a reflection of the war-torn times. Notable composers whose works are often linked with the concept include Gustav Mahler, Richard Strauss (operas Elektra and Salome), Claude Debussy (opera Pelléas et Mélisande, ballet Jeux), Jean Sibelius (especially the Fourth Symphony), Arnold Schoenberg (A Survivor from Warsaw), Alban Berg, Francis Poulenc (opera Dialogues of the Carmelites), Dmitri Shostakovich (opera Lady Macbeth of Mtsensk, symphonies and chamber music), Béla Bartók (opera Bluebeard's Castle), and Krzysztof Penderecki (especially Threnody to the Victims of Hiroshima).
|
Angst
| 921 |
Music
|
Angst began to be discussed in reference to popular music in the mid- to late 1950s, amid widespread concerns over international tensions and nuclear proliferation. Jeff Nuttall's book Bomb Culture (1968) traced angst in popular culture to Hiroshima. Dread was expressed in works of folk rock such as Bob Dylan's "Masters of War" (1963) and "A Hard Rain's a-Gonna Fall". The term often makes an appearance in reference to punk rock, grunge, nu metal, and works of emo where expressions of melancholy, existential despair, or nihilism predominate.
|
Anxiety
| 922 |
Anxiety is an emotion which is characterized by an unpleasant state of inner turmoil and includes feelings of dread over anticipated events. Anxiety is different from fear in that fear is defined as the emotional response to a real threat, whereas anxiety is the anticipation of a future threat. It is often accompanied by nervous behavior such as pacing back and forth, somatic complaints, and rumination.
|
|
Anxiety
| 922 |
Anxiety is a feeling of uneasiness and worry, usually generalized and unfocused as an overreaction to a situation that is only subjectively seen as menacing. It is often accompanied by muscular tension, restlessness, fatigue, inability to catch one's breath, tightness in the abdominal region, nausea, and problems in concentration. Anxiety is closely related to fear, which is a response to a real or perceived immediate threat (fight or flight response); anxiety involves the expectation of future threat including dread. People facing anxiety may withdraw from situations which have provoked anxiety in the past.
|
|
Anxiety
| 922 |
The emotion of anxiety can persist beyond the developmentally appropriate time-periods in response to specific events, and thus turning into one of the multiple anxiety disorders (e.g. generalized anxiety disorder, panic disorder). The difference between anxiety disorder (as mental disorder) and anxiety (as normal emotion), is that people with an anxiety disorder experience anxiety most of the days during approximately 6 months, or even during shorter time-periods in children. Anxiety disorders are among the most persistent mental problems and often last decades. Besides, strong percepts of anxiety exist within other mental disorders, e.g. obsessive-compulsive disorder, post-traumatic stress disorder.
|
|
Anxiety
| 922 |
Anxiety vs. fear
|
Anxiety is distinguished from fear, which is an appropriate cognitive and emotional response to a perceived threat. Anxiety is related to the specific behaviors of fight-or-flight responses, defensive behavior or escape. There is a false presumption that often circulates that anxiety only occurs in situations perceived as uncontrollable or unavoidable, but this is not always so. David Barlow defines anxiety as "a future-oriented mood state in which one is not ready or prepared to attempt to cope with upcoming negative events," and that it is a distinction between future and present dangers which divides anxiety and fear. Another description of anxiety is agony, dread, terror, or even apprehension. In positive psychology, anxiety is described as the mental state that results from a difficult challenge for which the subject has insufficient coping skills.
|
Anxiety
| 922 |
Anxiety vs. fear
|
Fear and anxiety can be differentiated into four domains: (1) duration of emotional experience, (2) temporal focus, (3) specificity of the threat, and (4) motivated direction. Fear is short-lived, present-focused, geared towards a specific threat, and facilitating escape from threat. On the other hand, anxiety is long-acting, future-focused, broadly focused towards a diffuse threat, and promoting excessive caution while approaching a potential threat and interferes with constructive coping.
|
Anxiety
| 922 |
Anxiety vs. fear
|
Joseph E. LeDoux and Lisa Feldman Barrett have both sought to separate automatic threat responses from additional associated cognitive activity within anxiety.
|
Anxiety
| 922 |
Symptoms
|
Anxiety can be experienced with long, drawn-out daily symptoms that reduce quality of life, known as chronic (or generalized) anxiety, or it can be experienced in short spurts with sporadic, stressful panic attacks, known as acute anxiety. Symptoms of anxiety can range in number, intensity, and frequency, depending on the person. However, most people do not suffer from chronic anxiety.
|
Anxiety
| 922 |
Symptoms
|
Anxiety can induce several psychological pains (e.g. depression) or mental disorders, and may lead to self-harm or suicide (for which dedicated hotlines exist).
|
Anxiety
| 922 |
Symptoms
|
The behavioral effects of anxiety may include withdrawal from situations which have provoked anxiety or negative feelings in the past. Other effects may include changes in sleeping patterns, changes in habits, increase or decrease in food intake, and increased motor tension (such as foot tapping).
|
Anxiety
| 922 |
Symptoms
|
The emotional effects of anxiety may include "feelings of apprehension or dread, trouble concentrating, feeling tense or jumpy, anticipating the worst, irritability, restlessness, watching (and waiting) for signs (and occurrences) of danger, and, feeling like your mind's gone blank" as well as "nightmares/bad dreams, obsessions about sensations, déjà vu, a trapped-in-your-mind feeling, and feeling like everything is scary." It may include a vague experience and feeling of helplessness.
|
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.