Abstract: Today, people are constantly encouraged to verbalise and disclose their "true" inner self to others, whether on TV shows, in newspapers, in family life or together with friends. Such encouragement ...

Abstract: This book is a pioneering contribution to the history of the founding of the West German political system after the Second World War. The political co-operation between Catholics and Protestants that resulted in the formation of the Christian Democratic Union (CDU) in occupied and early West Germany represented a significant change from a long history of hostility in confessional relations. Given that the CDU went on to dominate politics in West Germany well into the 1960s, Maria D. Mitchell argues that an understanding of what made this inter confessional party possible is crucial to an exploration of German history in the postwar period. She examines the political history of party formation as well as the religious beliefs and motivations that shaped the party's philosophy and positions. Mitchell also provides an authoritative guide to the complex processes of manoeuvring and negotiation that produced the CDU during 1945-46. The full range of political possibilities is discussed, including the suppressed alternatives to the Adenauer/Erhard axis that eventually defined the party's trajectory during the 1950s and the abortive Christian Socialism associated with Jacob Kaiser.

Abstract: The strategic use of evidence (SUE)—a method of using case information to elicit different verbal responses from guilty and innocent suspects—has been shown to increase cues to deception and lie detection accuracy This study manipulated the timing of evidence presentation to determine its effect on cues to deception, lie detection accuracy, and confession rates Liars were less consistent with the evidence, and SUE was associated with higher lie detection accuracy Results showed no difference between early and late disclosure of evidence on suspects' confession rates, nor on the diagnosticity of the confessions Copyright © 2011 John Wiley & Sons, Ltd

Abstract: The theme of this article has to do with the identification of distinctive features that need emphasis in a biblical worldview attuned to the postmodern world of the 21st century. The first of these features is the embrace of difference as non-oppositional, as challenge to meet, rather than a threat to resist. The second is that with a postmodern understanding of the existence of limited rational knowledge (Reason and Science) and of the crucial role of faith, worldviews need to be seen, not in the first place as conceptual systems, but as faith-oriented, sensory expectancy filters, operating implicitly and largely beneath our conscious awareness. The third is the recognition that responsibility-to the other rather than freedom-from the other needs to be emphasised. Such responsibility involves recognising that voluntary suffering-with the other is crucial to a post-postmodern biblical worldview. Indeed, the final feature proposes that such a worldview needs to be rooted and grounded as a vision of and for Love. As God is Compassionate Love, and as God is with us (Emmanuel), so we, image-bearers of God, are to embody love and resist evil, living out our confession that we live by Grace and not by Blind Chance.

Abstract: Using a discursive and ethnomethodological analytic framework, this article explores the social construction of moral transgression and moral meanings in the context of coming to terms with the recent communist past in Eastern Europe. This article illustrates some significant aspects of everyday uses of morality and the socio-communicative organization of public judgements on moral transgression. The article considers the range of public reactions and commentaries to a public confession of having been an informer for the former Romanian secret police. Moral reasoning around transgression takes several forms: a) invoking everyday psychological categories and morally implicative descriptions associated with identities of persons and actions; b) drawing upon culturally available metaphors and images with roots in Judaeo-Christian ethics and morality; c) using the wider political context of coming to terms with the past as foundation and criterion for moral judgement. This article argues that rather than atte...

Abstract: The Bible’s first confession of faith begins with a story of pilgrimage and migration: “A wandering Aramean was my ancestor; he went down into Egypt and lived there as an alien” (Deuteronomy 26: 5). We might ask, did that “wandering Aramean” and his children have the proper documents to reside in Egypt? Were they “illegal aliens”? Did he and his children have the proper Egyptian social security credentials? Did they speak the Egyptian language properly?

Abstract: Introduction. Maid to Order: The Good Wife of Paris The Book: Backgrounds, Narrator, Genre, Sources Contexts: Conduct Books and Household Books Glossing the Tale of Griselda: The Model Wife and Marriage in Le Menagier de Paris Translation Protocols The Good Wife's Guide: The English Text of Le Menagier de Paris Prologue Introductory Note to Articles 1.1-1.3 Prayers and Orderly Dress (1.1) Behavior and Attire in Public (1.2) The Mass, Confession, the Vices and Virtues (1.3) On Chastity (1.4) Devotion to Your Husband (1.5) Obedience (including the Story of Griselda) (1.6) The Care of the Husband's Person (1.7) The Husband's Secrets (1.8) Introductory Note to Article 1.9 Providing Your Husband with Good Counsel (including the Story of Melibee) (1.9) Introductory Note to Article 2.1 Le Chemin de povrete et de richesse (2.1) Horticulture (2.2) 2 Choosing and Caring for Servants and Horses (2.3) Introductory Note to Article 3.2 Hawking Treatise (3.2) Menus (2.4) Recipes (2.5) Glossary of Culinary Terms Bibliography Index

Abstract: The Westminster Assembly is a useful starting point for detailed discussions of the development of covenantal thought, particularly in view of the direction taken by recent studies which place a strong dichotomy between the early Reformers and their seventeenth-century successors, notably between John Calvin and those who have traditionally been designated 'Calvinists'. The most extreme, or virulent, of these is an unsparing attack upon the Westminster Confession as one of the principal reservoirs of 'a plague that had long infected the Reformed churches'. In seeking to overthrow what he described as 'the treasured confession of my mother church', the author made the astonishing claim, which puts this basic issue in a curious nutshell: 'It was Calvin who rescued me from the Calvinists". And the deadly virus identified as the cause of this plague was the Confession's covenantal statements, of which it was said, 'Calvin knew nothing, for these theological innovations were the work of his successors'. In order to set the scene, therefore, Part One of the thesis has been devoted to a consideration of the background to the Westminster Assembly and its documents, and examination of the sources and content of the theology of the covenant expressed in the standards, and also a critical survey of the historiography of the covenant from around the middle of the last century to the present time. The historical background to the Assembly as it relates to both the English and Scottish churches is designed to get the feel of the general ecclesiastical climate and theological orientation in which the divines and their immediate predecessors lived and moved, while the examination of sources and content more particularly indentifies the direction from which the doctrine of the covenant came to be embodied in the Confession and Catechisms, and also the issues which are emphasized in, and immediately related to, the chapters dealing specifically with the covenant. The scriptural origin of the Reformed doctrine of the covenant is indisputable , so that serious research in this area has never been considered necessary. The temptation to include a section on Scripture in this study has likewise been resisted, but its importance has been kept in mind throughout. In order to demonstrate that the idea of the covenant as held by the Reformed church, even in many of its particular aspects, was no new thing, Part Two picks up some of the threads offered by forerunners in the field. These include several of the church fathers, notably Augustine. The survival and use of the idea in both its political and theological applications during the medieval period has not been overlooked. It was found that the idea of the covenant had specific government, hermeneutical and sotcriological functions in medieval thought which were by no means despised or abandoned in the reaction of the Reformation against medieval scholasticism. Among the early reformers, Luther's theology held firmly to the basic concepts underlying covenantal theology, but it was in the Reformed camp that the importance of the doctrine was chiefly recognized and utilized in the controversies of the tome, first by Occolampadius and Zwingli and then more distinctly by Bullinger, whose little monograph De Testamento seu fordere tlei unico el aelerno was the first to appear on the subject. The findings of this research into Bullingcr's work interact strongly with those studies which regard Bullingcr's view of the covenant as strictly bilateral and consequently portray him as the founder of a separate Reformed tradition, distinct from that which emanated from Calvin and the Genevan school. Part Three is devoted entirely to Geneva, showing the seminal influence of Calvin's work in the development and transmission of covenantal though. In demonstrating that the covenant in both its unilateral and bilateral aspects was an essential part of Calvin's overall theological structure, the disputed questions as to whether Calvin was a 'convenant theologian', and whether he taught a covenant of works is carefully considered in its proper theological context and not merely with respect to the use of terms. For the first lime in any study of covenantal thought, detailed sttention has been given in this research to the work of Theodore Beza. Beza has been consistently singled out by those who oppose the Calvinists to Calvin, supralapsarian, scholastic orthodoxy which diverged manifestly from Calvin's warm, christocentric, humanistic, biblical theology. Just as consistently he has been denied any interest in the theology of the covencnt, with the result that 'covenant theology' has been interpreted as a reaction against Bezcan orthodoxy in an effort to recover a place for responsible man in the economy of salvation. The evidence, however, supplied by a wider consultation of Beza's works than his merely controversial writings, supports a contrary argument. Beza's basic fidelity to Calvin becomes apparent in controverted areas and the warm heart of a concerned pastor is heard to beat in his sermonic material. More importantly for this research Beza is found to have a keen interest in the covenant both unilaterally and bilaterally, particularly in relation to the doctrine of the union between Christ and his church, just as Calvin had before him and the Calvinists after him. In the final part of the thesis the issues and arguments already raised are followed through in representative writers from three main interrelated locations of post-reformation development in Reformed theology. One is the influence of the Heidelberg theologians, Ursinus and Olevianus, in the Palatinate Church of Germany. The others arc the English Puritan movement, dominated mainly by the influence of Willian Perkins, and the Scottish connection in the writings of Knox, Rollock anf Howie. It is the conclusion of this research that while covenantal theology inevitably underwent a process of refining and expansion, and was given fuller defination and varying emphases by later writers, that it nevertheless remained true to the central idea or ideas of the covenant as taught by the Reformers. Such a process cannot be constructed as constituting a fundamental shift or departure from the theology of the early Reformers. Rather there is a general agreement, a unity which makes the Westminster divines in this respect the worthy successors of Calvin and his colleagues.

Abstract: This book explores what is at stake in our confessional culture Thomas Docherty examines confessional writings from Augustine to Montaigne and from Sylvia Plath to Derrida, arguing that through all this work runs a philosophical substratum - the conditions under which it is possible to assert a confessional mode - that needs exploration and explication Docherty outlines a philosophy of confession that has pertinence for a contemporary political culture based on the notion of 'transparency' In a postmodern 'transparent society', the self coincides with its self-representations Such a position is central to the idea of authenticity and truth-telling in confessional writing: it is the basis of saying, truthfully, 'here I take my stand' The question is: what other consequences might there be of an assumption of the primacy of transparency? Two areas are examined in detail: the religious and the judicial Docherty shows that despite the tendency to regard transparency as a general social and ethical good, our contemporary culture of transparency has engendered a society in which autonomy (or the very authority of the subject that proclaims 'I confess') is grounded in guilt, reparation and victimhood

Abstract: Purpose. Videotaped confession evidence elicits harsher evaluations against a defendant if initially recorded with the camera focused primarily on the suspect, compared with other presentation formats. Unfortunately, most videotaped confession evidence employs this biasing suspect-focus camera perspective format, leaving defendants with no recourse. The present study examined the utility of judicial instructions in mitigating the effects of the camera perspective bias on individual juror verdicts. Methods. Through random assignment, 156 mock jurors did or did not receive explicit instructions to correct for the camera perspective bias prior to viewing a video recording of an authentic true or false confession. Results. As expected, mock jurors who received instructions to correct for the camera perspective bias reported more lenient judgments of confessor guilt after viewing a suspect-focus confession recording compared to those who did not receive such instructions. However, this relative leniency emerged only in response to false, and not true, confessions. Conclusions. Results demonstrated that judicial instructions used in the present research mitigated the effect of camera perspective on mock-juror judgments of suspect guilt.

Abstract: The first article of the Nicene creed forms Christian teaching about creation in two ways. It exhibits a particular order of Christian confession and instruction, and it recommends to the church the importance of properly distinguishing three relations: the relation between God the Father and God the Son; the relation between God and the world; and the relation between heaven and earth. This dogmatic commentary on the creed attends to the first two relations and introduces the third.

Abstract: The study aimed to examine sex offender characteristics associated with a decision to confess. Based on the analysis of 624 sex offenders, our findings showed that, depending on the type of sex off...

Abstract: Cara A. Finnegan, Editor Review Essay Susan Wise Bauer, The Art of the Public Grovel: Sexual Sin & Public Confession in America (Princeton: Princeton University Press, 2008), x + 337 pp. $26.95 (cl...

Abstract: In The Dew Breaker (2004), Haitian American writer Edwidge Danticat continues her engagement with the troubled history of her homeland, investigating how this history affects the Haitian people both in Haiti and in diaspora. This short story cycle focuses on the aftermath of the brutal reign of dictator Frangois "Papa Doe" Duvalier, which lasted from 1957 to 1971. The fragmented form of the text mirrors the fragmented and scarred Haitian people, whose nation has been fraught with political instability and violence nearly since its founding in 1804. However, Danticat writes beyond Haiti's historical victimization to model alternative ways of responding to the nation's troubled past. "The Book of the Dead," the opening story of this work, offers a metaphor for the crisis in Haiti's historical representation. A father, exiled from Haiti, uses a traditional proverb to confess to his American-born daughter, Ka, that he was not a victim of Duvalier's state-sponsored violence, but was a perpetrator, a Tonton Macoute (1): "We have a proverb.... One day for the hunter, one day for the prey. Ka, your father was the hunter, he was not the prey" (21). This proverb articulates a dichotomy between those with the power to inflict harm and those vulnerable to receive it. The father indicates with remorse that he once aligned himself with the predatory Duvalier regime in opposition to his people. Nevertheless, underlying this proverb is the possibility that one day the oppressed may have the upper hand. (2) Although the father may see that day of reversal as a day of reprisal for his past actions, this interpretation of the proverb suggests a fluidity in the dichotomy, causing Ka to wonder if her father's "past offered more choices than being either hunter or prey" (24). While the full text of The Dew Breaker presents the enduring impact of one man's violent career on the lives of his victims, three stories focused on the Bienaime family--the former Macoute, his wife Anne, and his daughter Ka--explore how the reformed torturer and those closest to him work through and develop alternative means of addressing their traumatic history. "The Book of the Dead" opens in the present moment of the larger text on the day of Ka's father's confession. The fourth story, "The Book of Miracles," depicts the family in the recent past and explores the challenges and cost of keeping the father's secrets. The text ends with the eponymous story "The Dew Breaker," which gathers the fragments of Ka's parents' past to create a textual body that coheres and re-members the family's traumatic history from their origins in Haiti to the day of the father's confession. The story cycle ends where it begins, but between these terminal points, it reveals how Bienaime and his wife create twin narratives to hide their experiences from their daughter. It further demonstrates how crucial their willingness to narrate and bear witness to their traumatic experiences is to healing the wounds of the past and making meaningful connections to their daughter. When Ka, a child of postmemory who suffers the trauma of being raised by traumatized parents, finally hears her father's confession about his history in Haiti, her life-long quest to understand and represent her father's tortured past is renewed and possibly redirected. The text ends with a representation of that troubled past that goes beyond the dichotomy between hunter and prey to reveal a third option, a model of righteous resistance to oppression that reimagines Haiti's history of victimization. Ka's relationship to her parents' traumas is best understood as postmemory, a concept Marianne Hirsch conceived to explain the experience of people like herself: those raised by Holocaust survivors whose lives have not been touched literally by that trauma but have nevertheless been dominated by it due to their intimate connection to parents who pass residual traumas on to their children through verbal and nonverbal means. …

Abstract: Canada's legal system recognizes that police interrogation procedures may contribute to false confessions and has provided safeguards designed to protect the rights of the accused and reduce the likelihood of these errors. Although it is difficult to determine how often false confessions occur, it is worth considering the extent to which Canadian legal protections are likely to be effective and the degree to which they address the relevant psychological issues that might increase the likelihood of a false confession. The purpose of this paper is to summarize some recent Canadian legal cases relevant to confession evidence (e.g. R. v. L.T.H., 2008; R. v. Mentuck, 2000; R. v. Oickle, 2000; R. v. Spencer, 2007) and to analyze Canadian law and police practice in the context of the scientific evidence available and in comparison to the practice of other jurisdictions. We also discuss directions for future research, and the ways in which psychological research could inform legal process and policy in t...

Abstract: A confessional mode dominated white South African autobiography in English in the 1990s; this followed the emphasis on bearing witness in black writing of the previous two decades. More recently, confession has entered black writing too. In Afrikaans writing, the modes of apologia (a defence of individual beliefs and actions) and auto-ethnography (a form of life-writing that relates the personal to the broader cultural and sociopolitical context) are still generally favoured. Since 1994, writing in English by black and white has presented a continuing desire to speak truthfully about the impact of power relations on selfhood (as confession met witness-bearing), but self-reflection has become less anguished in the context of a vision of nation building for which the new constitution and the Truth and Reconciliation Commission (TRC) were the public faces. Although nearly all the political parties and many communities in South Africa have subsequently withheld complete support from the TRC's procedures (Johnson, SA's Brave New World , pp. 272–93) and findings, hopeful interactions between a newly inclusive vision and autobiography are evident and individual stories continue to reflect and perhaps shape the macrohistory. Before discussing particular post-1994 autobiographies, this chapter will indicate some of the earlier, but comparably symbiotic, relationships between life-writing and the elements of the national imaginary that can be traced across South African history. Then it will take up the suggestion that in the past fifteen years of potentially inclusive democracy there is emerging a more open, less guilt-ridden mode of confessional writing, in which, particularly in the case of black writers, the representation of selfhood raises fresh questions about community.

Abstract: In 1839, the Constabulary Force Commission, created by Parliament to study the conditions of crime and policing beyond London and to make recommendations for jurisdictional reforms, published its findings in the First Constabulary Report. To illustrate for readers the necessity of establishing constabularies modeled after London's Metropolitan Police Force in counties and boroughs throughout England and Wales, Edwin Chadwick, utilitarian reformer and principal draftsman of the Report, interwove the Commission's recommendations with numerous testimonies from representatives of the so-called criminal classes that pervaded nineteenth-century society. These sometimes graphic confessions were calculated to shock as much as persuade, which made for popular reading, notwithstanding widespread political opposition to the Commission's proposals (Philips 69). Section twenty eight, for example, contains the account of “J– R–,” a nineteen-year-old ex-sailor from Manchester who had committed a series of petty larcenies before turning to more serious burglaries of homes and businesses, at which he became quite adept. This young-but-seasoned offender's confession included what were intended to be alarming revelations about the physical vulnerabilities of English houses. JR testified that he had “[f]ound none or very few difficulties in the way of committing crime. The readiness with which property was got . . . was an encouragement” (Lefevre, Rowan, and Chadwick 27). In recounting the details of his crimes (and citing anecdotal evidence from fellow thieves), he pointed out that most houses were entered easily with the use of skeleton keys or through cellar windows, and that householders and servants practiced few if any serious security precautions (27–28). JR concluded that he did “not know of any places or kinds of property so protected as to induce depredators to refrain from attacking them” but added, no doubt with pressure from the interviewer, that the “most important obstruction which could be placed in the way of depredations is a more efficient police” (29).

Abstract: In this article I look into a Jesuit dialogical and catechetical text—a confession manual—published in Tamil in 1580. Written as instructions for Tamil Catholics and for Jesuit confessors, these kinds of texts were nodal points in which Tamils and missionaries reprocessed their knowledge of each other and established rules for appropriate social interaction and Catholic sociability. My claim is that the Confessionairo captured and condensed Tamil voices and arguments in a network of Jesuit normative vocabulary and offered a language of self-knowledge expressed in affective vocabulary. A confession manual should not be considered only a strategy for missionary manipulation but also an important tool for the social self-empowerment of the new convert.

Abstract: First, a confession: I consider myself to be neither an early nor a late adopter of new technology. In part, this combination of hesitation and commitment comes from a desire to use up the technolo...

Abstract: The article presents an original classification of formal and substantive models of literary confession, including confession as self-determination, confession-preaching, confession-autobiography. The article also tells about the fool in Christ's confession, which has a different purpose and structure. Models are presented as an example of Old Russia literature.

Abstract: In response to increasing evidence that police interrogation procedures can and do elicit false confessions from innocent suspects, American Courts have offered guidelines intended to protect suspects from coercive interrogations and to ensure the voluntariness and reliability of any confessions obtained. However, faced with legal prohibitions against police promotion of suspect confessions through use of physical coercion or explicit incentives for confession, American police interrogation tactics have evolved to rely on the use of pragmatic implication to nevertheless convey strong incentives for suspects to confess guilt – practices that have essentially diluted or circumvented the intended protections and that have continued to elicit false as well as true confessions. This chapter outlines the sequence of common American police interrogation procedures, with emphasis on specific wording and tactics making use of pragmatic implication – in violation of the intent of the law – to convey promises of leniency for confession or harsher treatment in response to continued denial.

Abstract: Let me begin with an awkward confession. I am a macroeconomist. Macroeconomics is difficult but, as you are aware from reading the news, we have done a splendid job regardless. In contrast, I always thought microeconomics and recipes for structural reform were inherently easier. However, after two years of chairing the Economic and Development Review Committee, which does country reviews at the OECD, I have begun to realise that this is not so.

Abstract: I admit it. I was skeptical. At the start of the National Lung Screening Trial (NLST), I firmly believed that the results would recapitulate prior chest radiograph randomized trials. Screening would detect more cancers, detect more early stage cancers and have little or no impact on lung cancer mortality. In my view, joining the NLST as a site was important because it was scientifically rigorous and designed to answer the key question attached to screening. Moreover, if screening was not going to impact mortality, we could move on to refining and identifying high risk groups. I remember the day in the fall of 2010 when I heard the data monitoring safety board (DMSB) say it had an important announcement. Why when the trial was so close to final follow-up would they have something to say? It had to be that the trial was a positive trial, screening for lung cancer was a scientifically sound proposition. The DMSB confirmed that a 20% mortality reduction due to lung cancer had been seen with CT screening when compared to chest radiograph. Great news? Or is it the dog who chased cars and finally caught one? The results of the NLST have changed many attitudes toward lung cancer screening from nihilism to hope, but the skeptic in me is plagued with many new questions. What will it cost? Who will pay for it? What about all those tiny nodules? How will this affect tobacco use and tobacco control? Will it bring a false sense of security to smokers? Does the at risk population even want to be screened? To a large extent, many of these questions will eventually be answered from data contained within the NLST and ongoing European randomized trials. Much of the refinement in nodule management has already been driven from non-randomized screening trials, and it will be critical to continually refine these methods to mitigate against needless repeat studies and interventions. This symposium is dedicated to lung cancer screening and perhaps should be dedicated to all participants of lung cancer screening trials who have been in many way pioneers of a new reality. They are the ones who have had to “sweat out” the false positives, undergo additional studies and invasive procedures that sometimes detected benign disease in search of a benefit that may or may not have been present. This symposium is a collaborative project that has benefited from the help of many. I would like to thank all of the contributing authors and the editorial and publishing team at the Journal of Thoracic Imaging, without whom this symposium would not be possible. We are at a new dawn in the fight against lung cancer with the realization that early detection can provide a benefit to those at greatest risk. I hope that the insights and information provided in this symposium provide a scaffolding on which to build and grow our knowledge to combat lung cancer, the number 1 cause of cancer deaths in the world.

Abstract: While some scholarship has considered the significance of confession as a disciplinary measure in the Christian context, there is no appropriate analysis of the disciplinary aspects of confession as regards the rules of Buddhist monks. This article offers a critique of "Buddhist confession" in the light of Foucault's writings on confession.While Foucault did not consider the Vinaya, or for that matter Buddhism in general, his writings may be used to infer how monastics may have been molded by institutional practices and to infer how monastics shaped their own inner life to form their own mode of institutionalized self-discipline.