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Summary This book is about the work of the Holy Spirit in Western European culture. Christian faith is one of the important pillars of this culture, although Christian faith is declining. On the breeding ground of this culture, secular humanism has flourished. This expresses a philosophy of life based on the dignity of every human being, on freedom, equality and solidarity. These values are defended without appealing to religious faith. For Christians, then, the question is how to appreciate the rise of that humanism. Can this humanism be seen as the fruit of the work of the Holy Spirit in European culture? I discuss Taylor's analysis of the rise of this humanism in Chapter 2. To properly place Taylor's work, I outline an overview of the debate over the origins of modernity in the first chapter. I give an overview of the possible positions that can be taken with respect to this issue. Taylor's outlined solution also demands something of the Reformed tradition, which must shake off its hyper-Augustinian feathers. This is most strongly seen in the modern value of universal solidarity. But if God asks us to be in solidarity with every human being, yes even with our enemy, how can God himself not be so with regard to a portion of the human race? The difficulty of original sin, eternal damnation makes itself felt immediately. The question, however, is, is this analysis correct? I ask the theological question: can this humanism be considered a work of the Spirit? And, if so, what does the theme of universal solidarity do with the hyper-Augustinian elements in theology? In chapter 3, I discuss Karl Barth. Barth continues to think the proclamation of the atonement radically from God's revelation in Christ. Furthermore, Barth identifies opposition to the proclamation of the atonement, as the theological lie. Yet even Barth's theology is indeed influenced by modern solidarity thinking. But, Barth remains silent as much as possible about God's action in history. Against Barth, Pannenberg, whom I discuss in chapter 4, attempts to read the Spirit's course in the world from history itself. Pannenberg therefore opposes Barth's reading of modernity. Modernity was not a resistance to God, but to the relentless religious wars of the sixteenth and seventeenth centuries. Pannenberg himself sees secularity as a direct result of the proclamation of Jesus' kingdom. So there must be elements in that humanism that are rooted in the Christian tradition. For this, Pannenberg points to the Christian account of the dignity of every human life, in whatever degraded form. Catholic theologian Erik Borgman, discussed in Chapter 5, assumes the unproblematic possibility of recognizing the work of God in history. For Borgman, the religious is present in that which eludes modern rational ideals of control. Borgman, however, hardly considers the possibility of spiritual blindness. Even if Borgman's theology is somewhat naive on this point, he rightly argues that spiritual blindness is not the default-position. The biblical theme of the sin against the Holy Spirit may connect both intuitions of discerning the kingdom and blindness towards it. The possibility of sin against the Holy Spirit should prevent ourselves from speaking too quickly of apostasy from God. Of course, this approach need not blind us to the harmful aspects of modernity and its instability. Apparently, Christian faith remains necessary as a breeding ground for this culture. Yet this does not mean the end of the Reformed tradition in modernity. Taylor himself ultimately does little to address the anti-humanist objections to a humanistic reading of life. But it is precisely Reformed notions that can be raised against these anti-humanist objections.

International collaboration in radio was formally established in Europe in 1925 by the International Broadcasting Union (IBU) in Geneva, which sought to co-ordinate and harmonise the work of public service broadcasters. Both its work and its archive of minutes, reports, documents and books were carried on by its successor, the European Broadcasting Union (EBU). In 2012, this archive was moved into off-site storage, where it remains, effectively silenced for research purposes. This article reflects on the recent silencing of the archive by examining its history as a ‘silenced witness’ in multiple respects. First, it considers the archive in the light of the organisation’s function as an ‘apolitical’ monitoring witness and gatherer of information. Second, it examines which activities were witnessed and converted into the ‘silent’ medium of paper. Finally, it explores the relationship of the archive to the organisation, and in particular its placement and use.

a. The original study: Due to divergent results in replications of well-known studies in the social and biomedical sciences and perceived problems in research practices (Maxwell, Lau, and Howard 2015), attention to the importance of replication studies is growing. Replication studies in the humanities is a new field (e.g. Aguinas & Angelo 2019, Holbrook et al. 2019, Peels 2019, Dupre et al. eds. 2020). Testing how best to define, conceptualize, and implement replication studies in the humanities, both in terms of direct as well as conceptual replications, is currently being explored. This project investigates how a replication of a cornerstone historical study on the interaction of science and religion can be achieved. Towards this end a chapter of John Hedley Brooke’s 1991 book Science and Religion: some historical perspectives, entitled “The Parallel between Scientific and Religious Reform” was chosen by an interdisciplinary group of scholars at the VU Amsterdam who are interested in exploring (carrying out and reflecting on) replication studies in the humanities. The rationales for the choice of this chapter for this project were threefold: 1. Brooke’s 1991 book has been central in the study of how science and religion interact; 2. Brooke supplemented this work with a methodological appendix that facilitates replication; 3. the thesis Brooke presents in this chapter is a testable hypothesis which is suitable to both direct and conceptual replications. Brooke’s 1991 book can be characterized as catalyzing the “complexity thesis”—a perspective that contends that overarching unidimensional paradigms of conflict, separation or harmony are not born out by a detailed historical analyses (Numbers 1992). As Brooke explains in the book’s introductory chapter: Serious scholarship in the history of science has revealed so extraordinarily rich and complex a relationship between science and religion in the past that general theses are difficult to sustain. The real lesson turns out to be complexity…Conflicts allegedly about science and religion may turn out to be between rival scientific interests, or conversely between rival theological factions. Issues of political power, social prestige and intellectual authority have repeatedly been at stake…The purpose of this book…is to display the diversity, the subtlety, and ingenuity of the methods employed, both by apologists for science and for religion, as they have wrestled with the fundamental questions concerning their relationship with nature and with God. (p. 5) In chapter three, Brooke raises questions particularly regarding the connections that have been drawn between the scientific revolution and the Protestant reformation. The basic idea is that a mind-set that was open to reform and renewal in the field of religion (as the Protestant mind-set in the sixteenth and seventeenth century) may also have been open to reform and renewal in the study of nature, thus prima facie being sympathetic towards the newly proposed scientific method(s). Brooke uses responses to the heliocentric theory defended by Copernicus to test this hypothesis, comparing receptivity to heliocentrism among Protestants and Catholics; and thereby to illustrate that observing a direct connection between reform in religion and in science is more complicated than many had previously suggested. “The results of the test are instructive, but as much for the complications they reveal as for any neat conclusion” (p. 83). The findings that Brooke then goes on to present are threefold: a) there are too many complications to allow the conclusion that individuals were more or less likely to be receptive to Copernican thought depending on whether they were Protestant or Catholic; b) there are circumstances that could have made it appear as if Protestants were more supportive of the new science, for instance, if individuals were sympathetic they were more likely to enjoy freedom in publicizing their views if they were Protestant; and c) “the fortunes of the new cosmology were more deeply affected by the antagonism between Catholic and Reformed Christianity than by any peculiarities of either. In this sense there was an indirect effect of religion on science” (p.89). b. The replication: The current pre-registration proposes testing whether his conclusions hold in a direct replication. A direct replication follows the same research methods as the original study and takes into account the original sources, which turns it into a direct replication and not a reproduction. The present study will re-investigate Brooke’s claims by incorporating newly made available data as well (see below). In parallel to the study described here, a distinct conceptual replication will also be carried out by our team in which Jewish responses to heliocentrism will be examined (see https://osf.io/64gu3 ). It is hoped that by conducting both a direct and conceptual replication in parallel, new insights can be gleaned, both regarding the content of the studies, as well as regarding the process of replication studies in history. Regarding this latter topic some of the questions include: what is the difference between a conceptual replication and comparative historical studies that occur organically within the discipline? Are there advantages to engaging in both types of studies, and if so what would these be? Hence, while the bulk of the emphasis in this project will be on the replication itself.

BACKGROUND: Prediction of contralateral breast cancer (CBC) risk is challenging due to moderate performances of the known risk factors. We aimed to improve our previous risk prediction model (PredictCBC) by updated follow-up and including additional risk factors. METHODS: We included data from 207,510 invasive breast cancer patients participating in 23 studies. In total, 8225 CBC events occurred over a median follow-up of 10.2 years. In addition to the previously included risk factors, PredictCBC-2.0 included CHEK2 c.1100delC, a 313 variant polygenic risk score (PRS-313), body mass index (BMI), and parity. Fine and Gray regression was used to fit the model. Calibration and a time-dependent area under the curve (AUC) at 5 and 10 years were assessed to determine the performance of the models. Decision curve analysis was performed to evaluate the net benefit of PredictCBC-2.0 and previous PredictCBC models. RESULTS: The discrimination of PredictCBC-2.0 at 10 years was higher than PredictCBC with an AUC of 0.65 (95% prediction intervals (PI) 0.56-0.74) versus 0.63 (95%PI 0.54-0.71). PredictCBC-2.0 was well calibrated with an observed/expected ratio at 10 years of 0.92 (95%PI 0.34-2.54). Decision curve analysis for contralateral preventive mastectomy (CPM) showed the potential clinical utility of PredictCBC-2.0 between thresholds of 4 and 12% 10-year CBC risk for BRCA1/2 mutation carriers and non-carriers. CONCLUSIONS: Additional genetic information beyond BRCA1/2 germline mutations improved CBC risk prediction and might help tailor clinical decision-making toward CPM or alternative preventive strategies. Identifying patients who benefit from CPM, especially in the general breast cancer population, remains challenging. ispartof: BREAST CANCER RESEARCH vol:24 issue:1 ispartof: location:England status: published

AbstractAimTo predict ambulatory status and Gross Motor Function Classification System (GMFCS) levels in patients with cerebral palsy (CP) by applying natural language processing (NLP) to electronic health record (EHR) clinical notes.MethodIndividuals aged 8 to 26 years with a diagnosis of CP in the EHR between January 2009 and November 2020 (~12 years of data) were included in a cross‐sectional retrospective cohort of 2483 patients. The cohort was divided into train‐test and validation groups. Positive predictive value, sensitivity, specificity, and area under the receiver operating curve (AUC) were calculated for prediction of ambulatory status and GMFCS levels.ResultsThe median age was 15 years (interquartile range 10–20 years) for the total cohort, with 56% being male and 75% White. The validation group resulted in 70% sensitivity, 88% specificity, 81% positive predictive value, and 0.89 AUC for predicting ambulatory status. NLP applied to the EHR differentiated between GMFCS levels I–II and III (15% sensitivity, 96% specificity, 46% positive predictive value, and 0.71 AUC); and IV and V (81% sensitivity, 51% specificity, 70% positive predictive value, and 0.75 AUC).InterpretationNLP applied to the EHR demonstrated excellent differentiation between ambulatory and non‐ambulatory status, and good differentiation between GMFCS levels I–II and III, and IV and V. Clinical use of NLP may help to individualize functional characterization and management.What this paper adds Natural language processing (NLP) applied to the electronic health record (EHR) can predict ambulatory status in children with cerebral palsy (CP). NLP provides good prediction of Gross Motor Function Classification System level in children with CP using the EHR. NLP methods described could be integrated in an EHR system to provide real‐time information.

FROM DISTINCTIVE TO PLAIN AND BLURRED GENDER EXPRESSION IN EARLY IRON AGE BURIALS FROM LATIUM VETUS Archaeologists, working on Iron Age Etruria and Campania, have recently pointed out the importance of gender in processes of social stratification during the first centuries of the first Millenium BC. They show that, in the funerary context, gender could be ideologically constructed in order to emphasise social distinctions and status. With regard to Latium, however, no research has yet been carried out on this subject. Such research is important in order to provide additional information on the earliest phases of social stratification in the proto-urban centres in Latium. The aim of this thesis is therefore to show that gender expression in elite burials from Latium Vetus started to transform and blur from the beginning of the Early Iron Age. In order to reach this aim, the following hypothesis was developed: the blurring of gender boundaries in Latial burials was rooted in the phases preceding the Orientalising period, and can be connected to an emergent proto-urban elite. To test this hypothesis, a diachronic approach with a focus on change is adopted. In addition, recent insights from gender and funerary archaeology are adopted for interpretative purposes. The central source material consists of tombs. LP I (i.e., Final Bronze Age 3) serves as a starting point. A reconstruction of the evidence for gender in Latial burials from this period, shows that elites used two gender-specific stereotypes to explicitly play up gender in the funerary record. A third type cut across gender boundaries and also occurred independently. The gender-specific stereotypes constituted individuals buried with a symbolic representation of an outfit reflecting gendered ideals, lifestyle and activities. The third, gender-neutral type was used by others, who mainly emphasised their position and relations within society, and downplayed other aspects including gender. The first transformations in gender occurred in the beginning of LP IIA (Early Iron Age 1). In the first place, the gendered stereotypes known from LP I gradually disappeared, to be replaced by plain gender representations. Secondly, predominantly female gender identities were carefully constructed for a limited number of children with a special position in society, perhaps first-borns. Finally, both gender and age boundaries started to become blurred in LP IIB. This blurring of gender and boundaries continued in LPIII (Early Iron Age 2), as is visible in a series of ambiguous elite burials and wealthy child burials. In LP I burials, emphasis was placed on personal roles and identity. The gender-specific stereotypes neatly fit in this emphasis on the individual. Both the limited access to formal burials and the focus on the person indicate that, in this phase, society was not fully stratified yet. Instead, communities must have been led by individual leaders. This changed in LP II. The first steps in this process probably occurred as early as LP IIA1, but the pace of social stratification seems to have accelerated in LP IIB. The blurring of gender boundaries probably took place in the context of the definition of group identities. Because of the downplay of individual identities, gender expression became plain. An egalitarian ideology may have been a second motive for this plainness. Finally, the construction of gender identities for children can be related to hereditary status and the preservation of the bloodline. The continued blurring of gender and age boundaries in LPIII can be related to aristocratic funerary symbolism. That is, previously gender-specific objects were transformed into aristocratic symbols. The fading of age differences can similarly be related to the aristocratic custom of stressing family identity and hereditary status.