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The structure of montmorillonite intercalated with [Al13O4(OH)24+x(H2O)12−x](7−x)+ cations ( for short), where x = 0, 2 and 4, has been studied using the Cerius2 modeling environment. The Crystal Packer module used in the present study takes into account only the nonbonded interactions between the silicate layer and the Keggin cations. Minimization of the total sublimation energy led to the following conclusions: the structure of the interlayer (that is, the orientation of Keggin cations and the basal spacing) depends on the charge of cations (that is, on the degree of hydrolysis, x). The values of basal spacings in the range 19.38–20.27 Å have been obtained, depending on the charge and arrangement of cations in the interlayer. The dominating contribution to the total sublimation energy comes from the electrostatic interactions. Translations of cations along the 2:1 layers give only small fluctuations of the total sublimation energy and basal spacings. No preference for the position of cations in the interlayer of montmorillonite was found during translation along the 2:1 layers. This result confirmed the inhomogeneous distribution of cations in the interlayer and turbostratic stacking of layers.
The Crystal Packer module in the Cerius2 modeling environment has been used to study the structure of montmorillonite intercalated with Al(OH)3-fragment (gibbsite-like) polymers. Basal spacings in gibbsite-like polymers arranged in 2 layers in the interlayer of montmorillonite varied in the range 19.54–20.13 Å, depending on the type and arrangement of Al(OH)3 fragments. The inhomogeneous distribution of intercalating species in the interlayer and, consequently, the turbostratic stacking of layers has been found for gibbsite-like polymers as well as in the case of Keggin cations (Čapková et al. 1998). The dominating contribution to the total sublimation energy comes from electrostatic interactions for both intercalating species, gibbsite-like polymers and Keggin cations.
Chapter 4 examines Franz Rosenzweig’s relationship to classical rabbinic Judaism and his response to Hegel regarding the individual, the state, and sacrifice in warfare. It argues that Rosenzweig’s presentation of Jewish life and community is connected to his critique of the dominant tradition of Western philosophy, that Hegel’s account of Judaism has important parallels to rabbinic understandings, and that Christianity’s connection to power-politics leaves it intertwined with ‘paganism’ for Rosenzweig.
Chapter 5 shows that Walter Benjamin’s ‘Critique of Violence’ stands in close relation to classical rabbinic understandings of law and power. It shows that the rabbinic texts have a surprisingly antinomian character when illuminated by Benjamin’s writings, and that Benjamin’s critique of mythic violence has an underlying connection to biblical and rabbinic ideas, including criticism of idolatry and understanding of God as the sole authorizer of violence.
Chapter 2 looks at Mendelssohn’s understanding of permitted or forbidden areas of Jewish participation in modern society. It highlights how key areas of life in the modern state, such as military service and carrying out capital punishment, become highly problematic in Mendelssohn’s theopolitical framework and understanding of divine sovereignty, and explores the profound implications of this for Mendelssohn’s political philosophy as a whole and for his account of the relation between Judaism and Christianity.
This concluding chapter assesses similarities and differences among Moses Mendelssohn, Hermann Cohen, Franz Rosenzweig, and Walter Benjamin regarding politics, power, God, and violence, as well as exploring further connections between these authors and rabbinic ideas about idolatry and the value of individual life. In light of the consistent pattern of thought and reasoning found in all four thinkers and classical rabbinic literature, the chapter argues for a fundamental rethinking of typical understandings of Judaism and politics, the history of Jewish thought, and the ethical and political dynamics of the broader Western philosophical tradition.
Chapter 1 examines Moses Mendelssohn’s claim that Jewish legal violence has been suspended following the destruction of the Temple in Jerusalem and is no longer legitimate. While other scholars have viewed this claim as a departure from previous Jewish thought, this chapter shows that Mendelssohn’s assertions stand in close connection to classical rabbinic understandings of the relation between violence and the Temple.
Chapter 3 explores the significant changes in Hermann Cohen’s account of the State between his early philosophical writings and his later Religion of Reason out of the Sources of Judaism. It shows how Cohen draws upon ideas of messianism, prophetic thought, and monotheism in his later work to argue that those who seek to serve God should not identify themselves with the modern state.
Is commitment to God compatible with modern citizenship? In this book, Daniel H. Weiss provides new readings of four modern Jewish philosophers – Moses Mendelssohn, Hermann Cohen, Franz Rosenzweig, and Walter Benjamin – in light of classical rabbinic accounts of God's sovereignty, divine and human violence, and the embodied human being as the image of God. He demonstrates how classical rabbinic literature is relevant to contemporary political and philosophical debates. Weiss brings to light striking political aspects of the writings of the modern Jewish philosophers, who have often been understood as non-political. In addition, he shows how the four modern thinkers are more radical and more shaped by Jewish tradition than has previously been thought. Taken as a whole, Weiss' book argues for a fundamental rethinking of the relationship between Judaism and politics, the history of Jewish thought, and the ethical and political dynamics of the broader Western philosophical tradition.
Electrical injury (EI) is a significant, multifaceted trauma often with multi-domain cognitive sequelae, even when the expected current path does not pass through the brain. Chronic pain (CP) research suggests pain may affect cognition directly and indirectly by influencing emotional distress which then impacts cognitive functioning. As chronic pain may be critical to understanding EI-related cognitive difficulties, the aims of the current study were: examine the direct and indirect effects of pain on cognition following EI and compare the relationship between pain and cognition in EI and CP populations.
Method:
This cross-sectional study used data from a clinical sample of 50 patients with EI (84.0% male; Mage = 43.7 years) administered standardized measures of pain (Pain Patient Profile), depression, and neurocognitive functioning. A CP comparison sample of 93 patients was also included.
Results:
Higher pain levels were associated with poorer attention/processing speed and executive functioning performance among patients with EI. Depression was significantly correlated with pain and mediated the relationship between pain and attention/processing speed in patients with EI. When comparing the patients with EI and CP, the relationship between pain and cognition was similar for both clinical groups.
Conclusions:
Findings indicate that pain impacts mood and cognition in patients with EI, and the influence of pain and its effect on cognition should be considered in the assessment and treatment of patients who have experienced an electrical injury.