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In his provocative article on theorizing about myth, Jon Mills kindly cites my own work on the subject. Let me confine my remarks to his comments on me. I now see, thanks to Mills, how confusing some of my statements have perhaps been. [ABSTRACT FROM AUTHOR]

Extramammary Paget's disease (EMPD) is a rare cutaneous malignancy. The disease typically affects older individuals aged 60–80 years and is seen most frequently in postmenopausal Caucasian women and Asian men. EMPD exhibits a predilection for the genital and perianal regions and may be associated with an underlying carcinoma in adjacent organs. EMPD presents a challenge in both diagnosis and management. Often treated empirically as various dermatitides, the correct diagnosis is frequently delayed by many years. Following diagnosis, an extensive search for an associated malignancy should be initiated. If invasive disease is present on biopsy, a sentinel lymph node biopsy may guide further treatment. Mohs micrographic surgery appears to be superior to wide local excision when considering tissue sparing ability and disease recurrence. Nonsurgical interventions have also been investigated with varied results. Regardless of treatment method, long‐term follow‐up is recommended to monitor for local disease recurrence, development of internal malignancy, regional lymphadenopathy, or distant metastasis. [ABSTRACT FROM AUTHOR]

This article aims to show the data of a longitudinal qualitative research on inequalities of educational opportunities to students living in "favelas", in the city of Rio de Janeiro, in the area known as "Grande Tijuca", focusing on the issue of enrollment in classes of the elementary level of public schools, considering the limitation of mobility imposed by the residential origin of these same students and the "warrior ethos" as a reflection of the actions of drug dealers, based on the perceptions of the employees in those educational establishments, in the context of performance of the Pacifying Police Units (UPPs) between 2014 and 2019. In relation to their partial conclusions, it can be seen that these police units had little influence or has not changed at all in a context of inequality of educational opportunities, given the persistence of calls "invisible borders" between "favelas" and even between public schools. [ABSTRACT FROM AUTHOR]

In Jung’s Ethics, Dan Merkur, a psychoanalyst in Toronto and the author of many books on the Inuit, psychoanalytic theory, mysticism, and drug-induced religious experience, here writes for the first time on Jungian psychology. Merkur is not abandoning Freud for Jung. A Freudian he remains. But he seeks to contrast Jung positively to Freud. Merkur draws scores of contrasts. Some of them are already known, some not. But even when the contrasts are known, Merkur illuminates them. He is especially concerned with the difference between Freud and Jung on the relationship of psychology to religion. Where Freud seeks to replace religion by psychology, Jung seeks to make psychology itself religious. Whether Jung in fact succeeds in tying psychology so tightly to religion, as Merkur contends, is considered. [ABSTRACT FROM AUTHOR]

This review praises William Paden’s focus on some of the key issues in the study of religion. It questions Paden’s position on three topics: (a) the relationship between evolutionary psychology and functionalism; (b) the compatibility of Durkheim with Eliade; and (c) the ‘newness’ of Paden’s new comparativism. [ABSTRACT FROM AUTHOR]

The history of the modern study of myth can be divided into two main categories: that which sees myth as the primitive counterpart to natural science, itself considered overwhelmingly modern, and that which sees myth as almost anything but the primitive counterpart to natural science. The first category constitutes the nineteenth-century approach to myth. The second category constitutes the twentieth-century approach. Tylor and Frazer epitomize the nineteenth-century view. Malinowski, Eliade, Bultmann, Jonas, Camus, Freud, and Jung epitomize the twentieth-century approach. The question for the twenty-first century is whether myth can be brought back to the physical world, but in a way compatible with science. The case of the myth of Gaia will be considered as a possible way of doing so. [ABSTRACT FROM AUTHOR]

The article discusses prediction model for penile prosthesis implantation for erectile dysfunction management. Topics discussed include Cox proportional hazards model to identify risk factors associated with a future penile prosthesis implant, retrospective analysis used claims data from commercial and medicare supplemental databases, and diagnosis of erectile dysfunction.

Despite his patient attempt to reconstruct Jung's metaphysics, Jon Mills fails to show that Jung was a metaphysician or even a philosopher of science and perhaps even a scientist. Mills seems to equate metaphysics with the postulation of immaterial entities – notably, archetypes. But on the one hand metaphysics can be materialist as well as dualist. On the other hand it is a speculative enterprise. A metaphysician would not simply announce the existence of immateriality but would seek to prove that immateriality fits the nature of reality as already known. Jung's metaphysics, which for him means sheer pronouncements, constitutes neither psychologism nor idealism, as Mills seems to agree. But Jung is not a Kantian, either. Jung should be treated as a great psychologist, but not as a thinker. [ABSTRACT FROM AUTHOR]

The article presents the author's insights on the comment by Sanford Drob in his review of the book "The Red Book." The author mentions that he was charged by Drob with the commitment of a category mistake through the evaluation of the book as philosophy. He adds that choice of focus stated by Drob has obliged him to focus on philosopher C. G. Jung.

Peyronie's disease is a common debilitating condition for both men and their partners that results in penile deformity and compromises sexual functioning. While there are a myriad of medical therapeutic options, these have not been demonstrated to correct the deformity and restore sexual function definitively. As such, surgery is the mainstay of treatment for this disease, and multiple surgical approaches may be considered depending on disease characteristics, patient co-morbidity, and findings on preoperative diagnostic testing. The purpose of this review is to highlight the different surgical approaches and different procedures within each approach, and to examine important issues for surgeons to consider for administering the best treatment that restores function while reconciling patient expectations. [ABSTRACT FROM AUTHOR]

ABSTRACT Introduction. Radical cystectomy with urinary diversion is the treatment of choice for muscle-invasive, and certain populations with non-invasive, urothelial carcinoma of the bladder. There have not been any reports to date on patients undergoing this surgery who have had previous placement of an inflatable penile prosthesis. Aim. To present the outcomes of four patients with pre-existing inflatable penile prostheses (IPP) with reservoirs within the space of Retzius who were subsequently treated with radical cystectomy for bladder cancer management. Methods. After obtaining institutional review board approval, the demographic, clinical, and pathologic data were reviewed in the Johns Hopkins Cystectomy Database for patients who underwent radical cystectomy for bladder cancer from 1994 to 2012. A case series of four patients is presented who had a preexisting IPP and their post-operative course and long-term outcomes are reviewed. Results. All four patients had radical cystectomy and ileal conduit urinary diversion with no intra-operative or post-operative complications. One patient was not sexually active and therefore had the reservoir explanted and not replaced. The other three patients had the reservoir removed prior to bladder extirpation and the tubing capped, with reservoir replacement in the pseudocapsule at the termination of the procedure. In one patient an omental flap was used to ensure separation between the reservoir and ileal conduit. The devices were all functional intra-operatively and on follow-up. Conclusions. As erectile dysfunction is more commonly being diagnosed and treated with IPP insertion at younger ages, surgeons will increasingly encounter pre-placed abdominal reservoirs when performing pelvic surgery. This case series of four patients undergoing radical cystectomy with prior-placed IPPs reveals that the functionality of the IPP can be preserved while still performing oncologically sound extirpative procedures. Segal RL, Readal N, Pieororazio PM, Kutlu O, Schoenberg M, and Bivalacqua TJ. Radical cystectomy in patients with preexisting three-piece inflatable penile prosthesis. J Sex Med **;**:**-**. [ABSTRACT FROM AUTHOR]

The conventional view is that at least in the West there is a clear-cut and insurmountable divide between human beings and God. This article argues that the divide is neither clear-cut nor insurmountable. Three disparate cases are considered: the conception of God in the Hebrew Bible, traditional and contemporary conceptions of heroism, and the status of celebrities. [ABSTRACT FROM AUTHOR]

Clifford Geertz is often lauded as the key social scientist in the contemporary shift from an interpretive approach to religion and to culture in general to an explanatory approach. Supposedly, the shift is from concern with the cause of religion to concern with the meaning of religion. This article argues, first, that Geertz associates an interpretive approach with an array of distinct considerations and argues, second, that Geertz actually seeks to combine an interpretive approach with an explanatory one rather than to substitute an interpretive approach for an explanatory one. [ABSTRACT FROM AUTHOR]

Study Type - Therapy (retrospective cohort) Level of Evidence 2b What's known on the subject? and What does the study add? Erectile dysfunction following radical prostatectomy (RP) is among the most common and dreaded adverse effects of the surgery. Multiple studies confirm the potential benefit of various drug classes to accelerate the return of erectile function (EF) after RP. There is pre-clinical evidence supporting the use of angiotensin-receptor blockers (ARBs) for this purpose, although this has not been studied in humans. The present study shows that there may be a benefit in the recovery of EF post-RRP in patients taking a daily dose of irbesartan, an ARB, following RRP. In addition, the use of irbesartan may curb the loss of stretched penile length which occurs postoperatively. Further study in the form of prospective, randomized, placebo-controlled clinical trials are necessary to confirm these findings. OBJECTIVE To evaluate retrospectively the potential benefit of administering irbesartan, an angiotensin-receptor blocker, to improve erectile function (EF) recovery after nerve-sparing radical retropubic prostatectomy (RRP)., PATIENTS AND METHODS Before surgery potent patients who underwent nerve-sparing RRP between April and December 2009 elected to start daily oral irbesartan 300 mg on postoperative day 1 ( n= 17). A contemporaneously clinically matched cohort consisting of patients who declined irbesartan use served as the control group ( n= 12)., Postoperative 'on demand' use of erectile aids (phosphodiesterase type 5 [PDE5] inhibitors and intracavernous injections) was adopted., Potency was monitored by the administration of International Index of Erectile Function-5 (IIEF-5) questionnaires before surgery and at early (3 months) and long-term (12 and 24 months) postoperative intervals., Stretched penile length (SPL) was measured both immediately and 3 months after surgery., RESULTS EF status was no different between groups at baseline ( P > 0.05)., While the IIEF-5 scores at 24 months after surgery were statistically similar between the two groups (control = 15.2 ± 2.0, irbesartan = 14.1 ± 3.1, P= 0.77), at 12 months the IIEF-5 scores of the irbesartan group were significantly higher than those of the control group (14 ± 2.6 vs. 7.2 ± 1.6, P < 0.05)., The proportional loss of SPL after RRP was less in the irbesartan than in the control group at 3 months (-0.9 ± 1.5% vs -5.6 ± 1.5, P < 0.05)., CONCLUSION Regular irbesartan use after nerve-sparing RRP in patients with normal preoperative erectile function could improve EF recovery after surgery and mitigate early loss of SPL. [ABSTRACT FROM AUTHOR]

Study Type - Therapy (case series) Level of Evidence 4 What's known on the subject? and What does the study add? Although several papers have attempted to identify individual risk factors for T1 high-grade (T1HG) urothelial carcinoma of the bladder for disease recurrence or progression, and nomograms have been generated to aid in the prediction of disease progression, there has been a lack of systematic examination of which factors predict clinically important outcomes. Treatment of T1HG remains controversial, particularly with regards to timing of radical cystectomy. Patients with T1HG bladder cancer are at a significant risk of progression and death from disease. Primary tumours, sessile architecture, and trigonal location are factors associated with worse outcome and may be used to counsel patients towards early cystectomy. OBJECTIVE [ABSTRACT FROM AUTHOR]

The topic of the March 2011 symposium in Zygon is 'The Mythic Reality of the Autonomous Individual.' Yet few of the contributors even discuss 'mythic reality.' Of the ones who do, most cavalierly use 'myth' dismissively, as simply a false belief. Rather than reconciling myth with reality, they oppose myth to reality. Their view of myth is by no means unfamiliar or unwarranted, but they need to recognize other views of myth and to defend their own. Above all, they need to appreciate the grip that any belief aptly labelled myth has-a grip that holds at least as much for a false belief as for a true one. [ABSTRACT FROM AUTHOR]

Research indicates that virtual reality is effective in the treatment of many psychological difficulties and is being used more frequently. However, little is known about therapists' perception of the benefits and costs related to the use of virtual therapy in treatment delivery. In the present study, 271 therapists completed an online questionnaire that assessed their perceptions about the potential benefits and costs of using virtual reality in psychotherapy. Results indicated that therapists perceived the potential benefits as outweighing the potential costs. Therapists' self-reported knowledge of virtual reality, theoretical orientation, and interest in using virtual reality were found to be associated with perceptual measures. These findings contribute to the current knowledge of the perception of virtual reality amongst psychotherapists. [ABSTRACT FROM AUTHOR]

It is usually assumed that, as an approach to religion, or to culture in general, functionalism is passé. Functionalism has been superseded by structuralism, poststructuralism, and postmodernism. Yet the appeal of functionalism as an explanation of the existence or persistence of religion has meant the continuing appearance of functionalist works on religion, which hail mainly from the social sciences. This article focuses on the philosophical problems posed by functionalism. Some of those problems are hoary. Others, while already recognized, were presented in their classic form in 1959 by Carl Hempel. Only those social scientists with philosophical proclivities were ever affected by Hempel's challenge. Their unanimous response has been to try to meet the challenge, and the fate of functionalism has been assumed to rest with the response to Hempel. This article presents responses by philosophers themselves to Hempel. It concentrates on the response by Robert Cummins, who defends functionalism in biology and, by implication, social science by recharacterizing it--and in turn making Hempel's challenge irrelevant. What a functionalist approach to religion guided by Cummins' depiction of functionalism would look like is offered. [ABSTRACT FROM AUTHOR]

Objectives: To examine and compare the left and right spermatic cord arterial and lymphatic anatomy identified at primary and redo microsurgical subinguinal varicocelectomy. Methods: We reviewed the operative reports of 335 consecutive microsurgical varicocelectomies performed by a single surgeon: 325 primary repairs and 10 reoperations. We recorded number of testicular arteries (internal and external spermatic) and lymphatic channels preserved at subinguinal microsurgical varicocelectomy, and evaluated the relationship between the right and left vascular anatomy at bilateral varicocelectomy. Results: A total of 235 left-sided and 90 bilateral primary repairs were performed. A mean (± standard deviation) number of 2.4 ± 1.0 arteries and 4.6 ± 1.5 lymphatics were identified during the left-sided repairs. For bilateral repairs, there were 2.4 ± 0.9 arteries and 4.4 ± 1.2 lymphatics on the left and 2.2 ± 0.9 arteries and 4.2 ± 1.3 lymphatics on the right with a significant correlation between the number of right and left internal spermatic arteries (r = 0.42). For the cohort of secondary (redo) varicocelectomies, we identified 2.3 ± 0.6 arteries and 4.8 ± 1.6 lymphatic channels (not significantly different from the primary varicocelectomy cohorts). Conclusions: The number of arteries and lymphatics preserved at microsurgical varicocelectomy is highly variable, but there is some similarity in the microanatomy of the right and left spermatic cords at the level of the external inguinal ring. The data also suggest that the number of arteries and lymphatic channels identified at a redo varicocelectomy is comparable to that observed during a primary varicocelectomy. [Copyright &y& Elsevier]

The article focuses on the author's responses about the criticism of his article by Roderick Main and George Hogenson, on philosophy of religion. The author says that Main who was aware of Jung system of psychology mentioned in the article has not criticized his reading of the passages which he has cited. He acknowledges Main for giving a good response about the article as Main has appreciated on the case of synchronicity.

Is it possible to be both a psychologist and a philosopher? Is it possible for a psychologist, or more generally a social scientist, to use social scientific findings to make philosophical claims? Specifically, is it possible for a social scientist to use social scientific findings to determine the existence of God? Did Jung profess to be only a psychologist or also a philosopher? If he professed to be both, did he enlist his psychological findings to make philosophical claims? Specifically, did he enlist his psychological findings to determine the existence of God? [ABSTRACT FROM AUTHOR]

Abstract: Ever since the challenge to the ‘received’ view of the philosophy of science—a view epitomized by Karl Popper and Carl Hempel—the status of science has been questioned. If radical critics of the received view—critics including Kuhn, Laudan, Feyerabend, the Edinburgh Strong Programme, and Latour—are right, can science, which means natural science, still be considered objective? Can it still be deemed the model of objectivity to be emulated by the social sciences and even by the humanities? Because religious studies is commonly assumed to fall short of the standards of objectivity of the natural sciences and even of the social sciences, what bearing does criticism of conventional philosophy of science have on it? Specifically, can the religionist approach to religion, the approach that purports to be the sole appropriate one for religious studies, be defended? Does radical philosophy of science, by challenging the objectivity of scientific claims, make the world safe for religious ones? This article will focus on the philosophy of Thomas Kuhn and will seek to determine what use defenders of religious studies can make of it. [Copyright &y& Elsevier]

Abstract: William Robertson Smith is often considered to be the first modern sociologist of religion. I argue that Smith was truly a pioneering sociologist of religion, but of “primitive” and ancient religion only. He pitted primitive and ancient religion against modern religion, which for him was religion of the individual rather than of the group. I suggest that Smith''s sociologising of religion, as revolutionary as it was, stops short. Where his sociology ends, his theology begins. [Copyright &y& Elsevier]

For his knowledge of 'primitive' peoples, C. G. Jung relied on the work of Lucien Lévy-Bruhl (1857-1939), a French philosopher who in mid-career became an armchair anthropologist. In a series of books from 1910 on, Lévy-Bruhl asserted that 'primitive' peoples had been misunderstood by modern Westerners. Rather than thinking like moderns, just less rigorously, 'primitives' harbour a mentality of their own. 'Primitive' thinking is both 'mystical' and 'prelogical'. By 'mystical', Lévy-Bruhl meant that 'primitive' peoples experience the world as identical with themselves. Their relationship to the world, including to fellow human beings, is that of participation mystique. By 'prelogical', Lévy-Bruhl meant that 'primitive' thinking is indifferent to contradictions. 'Primitive' peoples deem all things identical with one another yet somehow still distinct. A human is at once a tree and still a human being. Jung accepted unquestioningly Lévy-Bruhl's depiction of the 'primitive' mind, even when Jung, unlike Lévy-Bruhl, journeyed to the field to see 'primitive' peoples firsthand. But Jung altered Lévy-Bruhl's conception of 'primitive' mentality in three key ways. First, he psychologized it. Whereas for Lévy-Bruhl 'primitive' thinking is to be explained sociologically, for Jung it is to be explained psychologically: 'primitive' peoples think as they do because they live in a state of unconsciousness. Second, Jung universalized 'primitive' mentality. Whereas for Lévy-Bruhl 'primitive' thinking is ever more being replaced by modern thinking, for Jung 'primitive' thinking is the initial psychological state of all human beings. Third, Jung appreciated 'primitive' thinking. Whereas for Lévy-Bruhl 'primitive' thinking is false, for Jung it is true--once it is recognized as an expression not of how the world but of how the unconscious works. I consider, along with the criticisms of Lévy-Bruhl's conception of 'primitive' thinking by his fellow anthropologists and philosophers, whether Jung in fact grasped all that Lévy-Bruhl meant by 'primitive' thinking. [ABSTRACT FROM AUTHOR]

For his knowledge of ‘primitive’ peoples, C. G. Jung relied on the work of Lucien Lévy-Bruhl (1857–1939), a French philosopher who in mid-career became an armchair anthropologist. In a series of books from 1910 on, Lévy-Bruhl asserted that ‘primitive’ peoples had been misunderstood by modern Westerners. Rather than thinking like moderns, just less rigorously, ‘primitives’ harbour a mentality of their own. ‘Primitive’ thinking is both ‘mystical’ and ‘prelogical’. By ‘mystical’, Lévy-Bruhl meant that ‘primitive’ peoples experience the world as identical with themselves. Their relationship to the world, including to fellow human beings, is that of participation mystique. By ‘prelogical’, Lévy-Bruhl meant that ‘primitive’ thinking is indifferent to contradictions. ‘Primitive’ peoples deem all things identical with one another yet somehow still distinct. A human is at once a tree and still a human being. Jung accepted unquestioningly Lévy-Bruhl's depiction of the ‘primitive’ mind, even when Jung, unlike Lévy-Bruhl, journeyed to the field to see ‘primitive’ peoples firsthand. But Jung altered Lévy-Bruhl's conception of ‘primitive’ mentality in three key ways. First, he psychologized it. Whereas for Lévy-Bruhl ‘primitive’ thinking is to be explained sociologically, for Jung it is to be explained psychologically: ‘primitive’ peoples think as they do because they live in a state of unconsciousness. Second, Jung universalized ‘primitive’ mentality. Whereas for Lévy-Bruhl ‘primitive’ thinking is ever more being replaced by modern thinking, for Jung ‘primitive’ thinking is the initial psychological state of all human beings. Third, Jung appreciated ‘primitive’ thinking. Whereas for Lévy-Bruhl ‘primitive’ thinking is false, for Jung it is true—once it is recognized as an expression not of how the world but of how the unconscious works. I consider, along with the criticisms of Lévy-Bruhl's conception of ‘primitive’ thinking by his fellow anthropologists and philosophers, whether Jung in fact grasped all that Lévy-Bruhl meant by ‘primitive’ thinking. [ABSTRACT FROM AUTHOR]

A response by Robert A. Segal to a letter to the editor, which discusses the interpretation of the essay "Archaic man" at the International Association for Jungian Studies conference on July 2006 is presented.

Abstract: The association of religion with violence rather than with peace long antedates 9/11. Among theorists of religion, the association goes back at least to J.G. Frazer, author of the classic The Golden Bough (first ed. 1890). Contemporary theorists who tie religion to violence are beholden to Frazer, even when they spurn any dependence. At the same time the function of religious violence for contemporary theorists has shifted from control over the physical world to control over the social world. That shift typifies the overall shift from a nineteenth-century approach to religion to a twentieth-century one. This article considers two of the most prominent contemporary theorists who connect religion to violence: René Girard and Walter Burkert. How they at once depend on Frazer and break with him is the subject of this article. [Copyright &y& Elsevier]

Peter Ochs proposes a clever compromise to reconcile the conventional opposition of theology to comparison altogether with the conventional commitment of religious studies to comparison unbounded. He proposes that comparison be undertaken, but only between religions that have either sought to compare themselves with each other or may yet do so. As commendable as Ochs' effort is, I think that comparison even between religions that are unaware of each other is wholly proper. The theological objections that Ochs strives to meet are, for me, unwarranted. [ABSTRACT FROM AUTHOR]

The ramifications of postmodernism for theology have been discussed voluminously. I want to consider the ramifications of postmodernism for the social scientific study of religion, which above all means for theories of religion. Those ramifications are wholly negative: postmodernism opposes theories, and does so because it opposes generalizations. Objections to generalizations and thereby to theories in the social sciences long antedate the rise of postmodernism, but earlier objections are on modernist grounds. Postmodernism is oblivious to these criticisms and instead assumes that criticism begins with postmodernism itself. Where at least some modernist criticisms are not easily answerable, all postmodern criticisms are easily answerable, for all of them rest on confusions about theorizing. [ABSTRACT FROM AUTHOR]

Replies to the article of Russell McCutcheon about religion and myth. McCutcheon's rejection of the legitimacy of the category religion; Functions of myths; Ideological use of the category religion.

It is commonly assumed that Jung's view of myth, like his view of everything else, is best understood vis-à-vis Freud's. I argue that Jung in fact positions himself much more broadly, not merely against other psychologists of myth but more fundamentally against non-psychologists altogether. Undeniably, Jung pits his theory against Freud's, but only after pitting both his theory and Freud's against those theories that assume the subject matter of myth to be the external world rather than the human mind and that assume the function of myth to be either the explanation or the description of the external world rather than the expression of the human mind. The theorists whom Jung challenges are called 'nature mythologists', for whom myth is either a literal explanation or a symbolic description of the natural world. Which element of the natural world myth is about varies from nature mythologist to nature mythologist. The two leading nature mythologists, both of whom Jung cites, were Edward Tylor and James Frazer. Their theories epitomize the nineteenth-century approach to myth. For them, myth is the 'primitive' counterpart to science, which is entirely modern. For them, myth and science are incompatible, science is true and myth false, and myth must therefore go when science comes. Jung's rejection of the external world as the referent of myth and of explanation or description of that world as the function of myth epitomizes the twentieth-century response to nineteenth-century theories. For not merely Jung and Freud but also twentieth-century theorists generally, myth is anything but the 'primitive' counterpart to modern science. Consequently, myth and science are not rivals, so that myth need not go when science comes. [ABSTRACT FROM AUTHOR]

Variable region gene family 3 (V[sub H]3) is the predominant immunoglobulin (Ig) gene family used in human antibodies to pneumococcal capsular polysaccharide (PPS). This study examined whether highly active antiretroviral therapy (HAART) restores the ability of human immunodeficiency virus (HIV)-infected individuals to generate a V[sub H]3-positive response to PPS. The IgM, IgG, and V[sub H]3 (represented by antibodies expressing the determinant recognized by the monoclonal antibody D12) responses to PPS were determined for first-time recipients of a 23-valent PPS vaccine, both receiving and not receiving HAART, and second-time vaccine recipients receiving HAART. The results showed that only the individuals receiving HAART manifested a V[sub H]3(D12)-positive response to PPS, despite a similar IgG response in each group. There was also a negative correlation between HIV load and PPS response for the groups receiving HAART. These findings suggest that HAART may influence qualitative aspects of the PPS response by restoring expression of certain V[sub H]3 genes used in the normal PPS response. [ABSTRACT FROM AUTHOR]

Replies to the criticism of writer Robert Ellwood on Bruce Lincoln's 'Theorizing Myth and my Theorizing About Myth' article. Explanation for inclusion of political aspect in myth; Characteristics of theories of myth; Concept of myth.

Clarifies objections against the comparative method in religious studies. Arguments against the comparative method; Consideration on the use of the method by James Frazer and William Robertson Smith; Comparison of the techniques of Frazer and Smith.

Focuses on the myth-ritualist theory of philosopher Walter Burkert. Consideration of ritual as the heart of religion; Utilization of the myth and ritual function to unify society; Discussion on the sociological function of the theory; Effort to provide a scientific theory of religion.

Presents response to the assertions of apologist David Griffin on social scientific explanation of religion. Reductionism on the explanation and interpretation of religion; Classification of the study of religion into religionist interpretation and social scientific explanation; Philosophical dispute between social scientists and religionists.

Discusses the sociological, anthropological or psychological phenomenon contributing to the categorization of religion. Relationship between manifest and latent level of religion; Symmetry between subject and sociological account; Philosophical problem of the relationship between mind and body.

The relationship between analytical psychology and religion is part of the larger issue of the relationship between modernity and religion. There are three main views on the issue. The fundamentalist position sets religion against modernity and opts for religion over modernity. What I call the 'rationalist' position likewise sets religion against modernity but opts for modernity over religion. By contrast to both views, what I call the 'romantic' position reconciles religion with modernity. Rationalists maintain that religion can exist only in so far as it serves as an explanation of the physical world, which the rise of science now precludes. Romantics maintain that religion, while serving as an explanation of the physical world till dislodge by science, is at heart anything but an explanation. The toppling of the religions explanation by the scientific one, far from dooming religion, prods religion into making explicit what it has in fact been all along. By this categorization, Jung is overwhelmingly a romantic. For him, the function of religion has always been more psychological than explanatory, and the rise of science does not preclude the continuing existence of religious myths as a psychological rather than an explanatory phenomenon. For those for whom science does spell the demise of religion, secular myths can replace religious ones, and those secular myths are more secular versions of religions myths than secular alternatives to religions myths. Yet even if for Jung religion can still exist today because religion is in fact psychology, it does not follow that psychology is therefore a religion. [ABSTRACT FROM AUTHOR]

Comments on an article by Maurice Freeman, which dealt with Joseph Campbell's indifference to the Jewish Holocaust. Psychological theory of myth of Campbell; Identification of psychology with metaphysics; Attribution of Campbell's venom toward one religion to the theory of all religions.

Discusses claims on religion as an independent variable. Role of religion in the development of attitudes and behavior; Relationship between church attendance and religiosity; Source of religion work.

This article responds to a commentary by sociologist Steven Kepnes, on the study of religion. According to the author, in his provocative "Perspectives" essay Kepnes makes various claims. The author wants to identify five of them and then focus on the last two, on which Kepnes himself concentrates. First, Kepnes argues that religious studies suffers from a chronic methodological "crisis." The author agrees, though many other fields, including sociology and psychology, face the same crisis. Indeed, for this reason Kepnes essay applies as fully to sociologists and psychologists of religion as to those in "religious studies," for which the author will therefore substitute the broader phrase "study of religion." Second, Kepnes argues that the crisis in the study of religion has worsened. The author disagrees. Third, Kepnes argues that the crisis stems from the absence in the study of religion of an indigenous method. Scholars thereby feel forced to choose between a method imported from the sciences and one imported from the humanities, the author agrees. Fourth, Kepnes argues or, better, assumes that "functional," "reductionistic," and "explanation" name the method taken from the sciences and that "substantive," "nonreductionistic," and "understanding" name the method taken from the humanities. The author disagrees. Fifth and most important, Kepnes argues that scholars of religion need not choose between "explanation" and "understanding" because the methods are compatible. In fact, only together do they provide a complete analysis, which Kepnes, employing the terminology as well as the argument of Paul Ricoeur, calls an "interpretation." The author disagrees not with the accuracy of Kepnes' use of Ricoeur but with the accuracy of Ricoeur's and therefore Kepnes' characterization of explanation.

Discusses the differing approaches of Max Weber and Clifford Geertz to interpretation of religion. Association of interpretation with meaning; Divergence on the nature of meaning; Relationship between meaning and cause; Relationship between interpretation and explanation; Threats to meaningfulness.

Presents information on `Postmodernism and the Social Sciences: Insights, Inroads, and Intrusions,' by Pauline Marie Rosenau and `Postmodernism, Reason and Religion,' by Ernest Gellner. Appraisal of `Postmodernism and the Social Sciences'; Information on the different types of postmodernists.

Focuses on the theory of Edward Tylor which explains the relationship between science and religion. Discussion on the anthropomorphic nature of religion; Comparison of Tylor's theory with Robin Horton's theory.

Analyzes David Hume's `The Natural History of Religion.' Distinction between the issue of origin and the issue of truth; Concentration on causes; Interest in the recurrent origin of religion; Use of comparative and inductive approach; Stress on the non-rational; Focus on effect and origin; Concern with unintended effects of religion; Separation from ethics.

Comments on Michael Barnes' article on primitive religious thought. Lucien Levy Bruhl's philosophy and religion; Bruhl's distinction of mythopoeic from religious thought; Failures committed by Barnes in his article; Barnes and Donald Wiebe's touting of the polarity of primitive/mythopoeic and religious.

Reports on how advances in interactive communication will alter the structure of distribution. Elimination of specialty resellers due to end users' direct access to on-line product and purchasing data; Distributors as public warehouses; Long-term potential of electronic commerce; Virtual shelf space; Winners and losers; competitive shift from distribution channels to information systems.

Presents an overview of the myth and ritual or myth-ritualist theory. Symbiotic relationship and intra-connection between myth and ritual; Formulation and development of the theory by Victorian biblicist William Robertson Smith; Unimportance of mythology in ancient religion; Application of the theory to ancient and modern world.