The essays of Philanthropos [i.e. W. Ladd] on peace and war : which first appeared in the Christian Mirror, printed at Portland, Maine.

Mode of access: Internet.

A discourse delivered June 4, 1823, at the ordination of Rev. Christopher Marsh, as pastor of the Congregational Church and Society in Sanford, Maine. ...

Back cover contains "Proposals for the enlargement of the Christian Mirror."

Letters to a friend, on ecclesiastical councils, discipline and fellowship; comprising a history of the late dissentions in North-Yarmouth, (Maine.)

Buff printed paper cover. Printer's advertisement on back cover.

The Christian's mirror; or, Words in season /

Mode of access: Internet.

Researching Moslem-Christian marriages : extrapolating from mixed-faith couples towards the practices of Convivencia

Moslem–Christian marriage can be seen as a kind of ‘testing place’ for examining and appreciating the practices of difference. This article offers a summary from a recent local research project which investigated these relationships (Ata, 2003). The empirical data from the study was ‘milled’ for its potential to inform practice, a process that generated four themes that practitioners may find useful in their attempts to design practice approaches that are sensitive to alternative anthropologies. Beginning from the contention that the otherness of those for whom we work can be a mirror for our own cultural and practice assumptions, we extrapolate from these themes to practise with other examples of diversity. It is argued that our efforts to practise with diverse populations will be unengaging, even colonising, unless we are able to denaturalise our own positions.

Veil: Mirror of Identity

The Islamic headscarf has become the subject of heated legal and political debate. France and Germany have legislated against it, and even the UK, long a champion of multiculturalism, has recently restricted the veil proper. Ever since home-grown Islamic terrorism struck Europe, these debates have become even more prominent, impassioned and wide-ranging, with vital global importance. In this concise and beautifully written introduction to the politics of the veil in modern societies, Christian Joppke examines why a piece of clothing could have led to such controversy. He dissects the multiple meanings of the Islamic headscarf, and explores its links with the global rise of Islam, Muslim integration, and the retreat from multiculturalism. He argues that the headscarf functions as a mirror of identity, but one in which national and liberal identities overlap, exposing the paradox that while it may be an affront to liberal values, its suppression is equally illiberal.

The mirror; or, A delineation of different classes of Christians, in a series of lectures.

Mode of access: Internet.

Limits of spherical blur determined with an adaptive optics mirror

We extended an earlier study (Vision Research, 45, 1967–1974, 2005) in which we investigated limits at which induced blur of letter targets becomes noticeable, troublesome and objectionable. Here we used a deformable adaptive optics mirror to vary spherical defocus for conditions of a white background with correction of astigmatism; a white background with reduction of all aberrations other than defocus; and a monochromatic background with reduction of all aberrations other than defocus. We used seven cyclopleged subjects, lines of three high-contrast letters as targets, 3–6 mm artificial pupils, and 0.1–0.6 logMAR letter sizes. Subjects used a method of adjustment to control the defocus component of the mirror to set the 'just noticeable', 'just troublesome' and 'just objectionable' defocus levels. For the white-no adaptive optics condition combined with 0.1 logMAR letter size, mean 'noticeable' blur limits were ±0.30, ±0.24 and ±0.23 D at 3, 4 and 6 mm pupils, respectively. White-adaptive optics and monochromatic-adaptive optics conditions reduced blur limits by 8% and 20%, respectively. Increasing pupil size from 3–6 mm decreased blur limits by 29%, and increasing letter size increased blur limits by 79%. Ratios of troublesome to noticeable, and of objectionable to noticeable, blur limits were 1.9 and 2.7 times, respectively. The study shows that the deformable mirror can be used to vary defocus in vision experiments. Overall, the results of noticeable, troublesome and objectionable blur agreed well with those of the previous study. Attempting to reduce higher-order aberrations or chromatic aberrations, reduced blur limits to only a small extent.

The Dystopian Mirror and the Female Body

Women’s experience of the change room mirror is not a particularly affirmative one. The pleasure in looking at the self is dissipated by the ideal feminine ‘I’ that hovers in the shadows of their image of self and others constructing dystopian surveillance and entrapment. This article considers the responses of a number of women bloggers who describe their negative experiences in front of change room mirrors. It also argues that the mirror has been used in positive and creative ways by women artists to assert a self that is not subject to a critical gaze.

Mirror, mirror on the wall, who is the happiest of them all?

This paper turns Snow-White's magic mirror onto recent economics Nobel Prize winners, top economists and happiness researchers, and through the eyes of the 'man in the street' seeks to determine who the happiest academic is. The study not only provides a clear answer to this question but also unveils who is the ladies' man and who is the sweetheart of the aged. It also explores the extent to which information matters and whether individuals' self-reported happiness affects their perceptions about the happiness of these superstars in economics.

The culture of the Christian school

In discussions of educational administration theory, school culture has emerged as a contentious construct characterized by polarized positions. The underlying tensions are between conflicting structuralist and post-structuralist perspectives. These have led to views of Christian school culture and school organization as being either, on the one hand, static, positivist, hierarchical, individualistic and capitalistic or, on the other, dynamic, coherentist, communally interdependent, service oriented and Christ-centered. All schools demonstrate an ethos or organizational culture by default if not by design. It is therefore imperative for Christian school administrators, educators, and the community to consciously define the aspects of school culture that reflect the shared biblical values of the Christian school community.