Reasons for the necessity of silent waiting, in order to the solemn worship of God. To which are added, several quotations from Robert Barclay's Apology.

Mode of access: Internet.

Reasons for a new edition of Shakespeare's works : containing notices of the defects of former impressions, and pointing out the lately acquired means of illustrating the plays, poems, and biography of the poet--

Mode of access: Internet.

A plea for religion and the sacred writings; addressed to the disciples of Thomas Paine, and wavering Christians of every persuasion. With an appendix, containing the author's determination to have relinquished his charge in the established church, and the reasons on which that determination was founded.

Mode of access: Internet.

Christologia, or, A declaration of the glorious mystery of the person of Christ, God and man : with the infinite wisdom, love and power of God in the contrivance and constitution thereof; as also of the grounds and reasons of his incarnation, the nature of his ministry in heaven, the present state of the church above thereon, and the use of his person in religion; with an account and vindication of the honour, worship, faith, love and obedience due unto him, in and from the church /

Bound with: Meditations and discourses on the glory of Christ / by John Owen.

Reasons for being a churchman. Addressed to English speaking Christians of every name.

Mode of access: Internet.

Reasons for the higher criticism of the Hexateuch,

Mode of access: Internet.

Outlines of metaphysics : dictated portions of the lectures of Hermann Lotze,

Tr. of: Grundzuge der metaphysik.

An historical and geographical description of Formosa ... Giving an account of the religion, customs, manners, &c., of the inhabitants. Together with a relation of what happen'd to the author in his travels; particularly his conferences with the Jesuits, and others, in several parts of Europe. Also the history and reasons of his conversion to Christianity, with his objections against it (in defence of paganism) and their answers ...

Mode of access: Internet.

The material facts about the Chiriqui improvement company's grants. Reasons why the validity of the company's title to the Chiriqui strip is denied and held to be void by the government of Colombia.

Signed: J. A.

Antient metaphysics: or, The science of universals.

Imprint varies: v. 2-3, London, Printed for T. Cadell [etc.]--v.4-6, Edinburgh, Printed for Bell & Bradfute [etc.]

Les amusemens de Spa, or The gallantries of the Spaw in Germany : containing the virtues of every spring, their nature and several uses, the reasons why frequented by persons of the first distinctions, besides drinking the waters, the various diversions and amusements of the place, many entertaining histories of the principal persons resorting to the Spaw : intermix'd with several others of wit, humour, gaiety, &c. /

Translator's dedication signed: Hans De Veil.

Community perceptions of adequate levels and reasons for skin protection

In this study the authors addressed whether or not community members use relevant risk factors to determine an appropriate level of skin protection behavior in the prevention of skin cancer. The authors conducted a postal survey with a community sample of 3,600 Queensland residents that they randomly selected from the Commonwealth electoral roll. The predictors of perceptions of doing enough skin protection included intrapersonal, social, and attitudinal influences. People protected themselves from the sun primarily out of a desire for future good health and on other occasions did not protect themselves from the sun because they were not out there long enough to get burnt. The predictors of perceptions of doing enough skin protection indicated that participants were aware of relevant risk factors. The main reasons that people protect themselves from the sun suggest that they are acting on many health promotion messages. However, skin cancer prevention programs need to move beyond increasing awareness and knowledge of the disease to providing a supportive environment and enhancing individual skills. Health promotion campaigns could reinforce appropriate risk assessment and shape an individual's decision about how much sun protection is needed.

The state of history and the empire of metaphysics [Review]

One of the curious things about this challenging book is that its ostensible subject— the Saxon medical and political scientist Hermann Conring (1606–1681)— is not mentioned in the title. Constantin Fasolt argues that we cannot know what Conring really thought or meant in his writings, which means that his topic cannot be Conring as such and must instead be that which occludes our knowledge of him, the titular limits of history. Given that we do in fact learn a good deal about Conring from Fasolt’s book, we can only hope that the decapitation of its subject will be rectified in a subsequent edition, or perhaps by the restorative work of librarians putting together subject headings. And yet Fasolt’s decision is understandable, for Conring is indeed a stalking-horse for a much bigger quarry: historiography and the historical consciousness. By “history” Fasolt understands a way of imposing intelligibility on the world, which is founded on the twin assumptions that the past is gone and unchangeable, and that the meaning of texts can be determined by placing them in their historical contexts (ix). In challenging this mode of intelligibility, Fasolt is not attempting to improve professiona history—it’s already as good as it can be—but to displace it. He regards his work as a declaration of “independence from historical consciousness” (32). At the same time, Fasolt insists that he is not simply jumping from historiography to philosophy, or attempting to preempt history with ontology (37-39). That has been tried by Nietzsche and Heidegger, who have been tainted by Nazism (Fasolt thinks unfairly). It has also been attempted by modern philosophers from Gadamer to Foucault and Charles Taylor who, in failing to address the “violence” that its mode of intelligibility does to the world, have not succeeded in outflanking history. Perhaps, Fasolt wonders, it is only the personal experience of those who have been subject to this violence—the experience of those who have been subject to historical examination—that can break the spell of history. Fasolt’s disclaimer notwithstanding, in the course of these remarks I shall argue that he is indeed jumping from history to philosophy, or attempting to outflank history by subjecting it to a particular metaphysical understanding. I shall do so in part by sketching the recent intellectual history of this move—a historical examination that I hope inflicts as little violence as possible on Fasolt’s argument.