Bibliographic record
Abstract
The World of the Gift. Jacques T. Godbout with Alain Caille. Translated by Donald Winkler. Montreal & Kingston: McGill-Queen's University Press, 1998. Locations of the Sacred. Essays on Religion, Literature, and Canadian Culture. William Closson James. Waterloo: Wilfred Laurier University Press, 1998. To Set the Captives Free. Liberation Theology in Canada. Oscar Cole-Arnal. Toronto: Between the Lines, 1998. In Good Faith: Canadian Churches Against Apartheid. [Comparative Ethics Series: 4] Renate Pratt. Waterloo: Canadian Corporation for Studies in Religion [Wilfred Laurier University Press], 1997. Becoming Human. Jean Vanier. Toronto: Anansi, 1998. There was a time, not long ago, when the principles of the Christian tradition permeated Canadian society. The church shared with law, medicine and education the aura of being the employer of choice for the brightest graduates of colleges and universities. Theologians and Christian philosophers articulated ideals that motivated the whole culture, and politicians appealed to a shared understanding of a world under the benevolent care of an omniscient God who blessed the faithful and chastised the improvident. Young people responded with enthusiasm to the call to go to the far reaches of the world, not only carrying the Christian understanding of the natural and human cosmos, but introducing education, medicine and social services to regions that had not yet been touched with Western culture. Those times seem far removed. We live in a society that has forgotten, and repudiated, its past. Our young people do not know, nor do they care to discover, the values that moulded their grandparents and the world in which they lived. This is not simply a result of the religious pluralism that became characteristic of Canadian society once government policy no longer gave precedence to European immigrants. There is a deeper malaise, which stems from the individualism of modern culture. Ever since the Enlightenment attacked the superstition of faith and put reason in its place with its interest in manipulating nature and society to achieve useful results, and ever since the modern world, inspired by Descartes, put the ultimate standard of truth and goodness in the human subject, the trend has been towards individualism, where each person determines for herself or himself what ideas make the most sense, what values are most worth achieving. Lacking any sense of a tradition that transmits standards and norms, the modem world has espoused the principle of individualistic self-determination. Young and old delight in offending ingrained sensibilities. Those who appeal to ultimate standards as a bulwark against the contemporary values of expediency, personal fulfilment and self-interest are condemned as reactionary. Christianity has been forced to adapt to this brave new world. No longer able to assume the truth of its traditional world-view, where God created and redeemed the whole world, it has retreated to the spiritual, the realm of personal feeling and the sense of something beyond - not as defining the way the world is, but rather as a component of human psychology, necessary as a way of coming to terms with the impersonal contingencies of natural and human affairs. In the five books considered here, we have five different examples of how Christian men and women are coping with this new world - the world after Christendom. Godbout's and Caille's The World of the Gift is not explicitly Christian. It builds on an academic tradition initiated by the anthropologist Marcel Mauss, who explored the forms and function of gift exchanges in archaic societies: the potlatch among the natives of north-west British Columbia and the kula practiced by the Trobriand Islanders. But the practice of giving resonates with fundamental themes of Christian doctrine. Creation is a free, uncoerced gift of existence, and the incarnation is described as an act of grace, unconstrained goodwill. …
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How this classification was reachedexpand
Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.001 | 0.000 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.002 | 0.001 |
| Science and technology studies | 0.001 | 0.001 |
| Scholarly communication | 0.000 | 0.000 |
| Open science | 0.000 | 0.000 |
| Research integrity | 0.000 | 0.000 |
| Insufficient payload (model declined to judge) | 0.001 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one teacher head, not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".