Over the years it has been suggested that it is possible to construct deductive arguments for the existence of Satan and other sorts of evil beings, modelled on Anselm's argument in the Proslogium. From time to time such suggestions and similar proposals have also appeared in print. In my judgment, such suggestions and proposals are ill-conceived, misguided and foolish. My reasons for this judgment are all implicitly contained in Anselm's Proslogium or in his reply to Gaunilon. When examined in light of Anselm's insights, arguments for the existence of Satan and other sorts of evil beings turn out to be unsound.

The soil erodibility factor (K) of the Revised Universal Soil Loss Equation is currently considered a constant for all soils in the same type, regardless of production practice. To examine the effect of alternative production systems on the K-factor we compared pairs of alternatively and conventionally farmed fields on a Judson silt loam (Fine-silty, mixed, mesic Cumulic Hapludolls), a Yutan silty clay loam (Fine-silty, mixed, mesic Mollic Hapludalf), and a Wann fine sandy loam (Coarse-loamy, mixed, mesic Fluvaquentic Haplustolls). Soil cores were taken from the surface 10 cm and analyzed for organic matter, permeability, structure, and texture. These data were used to estimate K-factors from a nomograph. All soils in the study had a fine granular structure. Organic matter content and permeability were significantly higher for the alternatively managed field at every location, except for no difference in permeability on the Judson soil. However, the K-factor was significantly lower for the alternative system on the Judson soil. Of all the parameters, texture has the greatest influence in determining K-factors within the nomograph, with soils higher in silt being more erodible than soils higher in sand or clay. Thus, the influences of alternative production systems affected the Judson soil to a greater degree than other textures because of its higher inherent susceptibility to erosion. This study shows that alternative production systems affect the K-factor of some soil types and can reduce soil erodibility, and therefore should be considered when developing conservation plans.

According to Anselm, God is understood as a being than which nothing greater can be conceived. God is the greatest possible being. In this tradition, which has come to be spoken of as Anselmian theology or perfect being theology, God is conceived or described as that spiritual or personal being who manifests the greatest possible array of unique and compossible great making attributes and characteristics that distinguishes God from all other beings and assures God's status as the only being who is worthy of unconditional worship. This notion of God as the absolutely perfect being is one that is shared by classical and neoclassical theists alike.

Three copper systems with relevance to materials technology are discussed. In the first, a CuS precursor, Cu4S 10(4-methylpyridine)4 (4-MePy), was prepared by three routes: reaction of Cu2S, reaction of CuBr•SMe2 and oxidation of copper powder with excess sulfur in 4-methylpyridine by sulfur. In the second, copper powder was found to react with excess thiourea (H2NC(S)NH2) in 4-methylpyridine to produce thiocyanate (NCS-) complexes. Three isolated and characterized compounds are: Cu(NCS)(4-MePy)2, a polymer, [4-MePy•H][Cu(NCS)3(4-MePy)2], a salt, and t-Cu(NCS)2(4-MePy)4. Finally, an attempt to produce a mixed-metal sulfide precursor of Cu and Ga in N-methylimidazole (N-MeIm) resulted in the synthesis of a Cu-containing polymer, Cu(S04)(N-Melm). The structures are presented; the chemistry will be briefly discussed in the context of preparation and processing of copper-containing materials for aerospace applications.

When one addresses the issue of myth, truth, and justification in religion, what one says to a great extent depends upon one's understanding of religion and theology. For that reason I want to sketch out my views on such matters as a way of locating or identifying the theme of this paper in what I judge to be its proper setting. Having done that, I will then present my thoughts on myth, truth, and justification in religion in hope that some light will be cast on this rather complex issue and that what I say will provoke fruitful discussion.

It is a fact that human beings attempt to discourse about God. The question is: can they? In this paper I want to discuss the problem of man's endeavour to speak and write meaningfully about God. In the first part of the paper, I will discuss the informative function of language and the conditions under which one can use language intelligibly to communicate information about a particular concrete individual or object. In the second part of the paper, I will attempt to apply my remarks to the problem of discourse about God and to show how God can be understood as a concrete individual by employing the metaphysical categories of C. S. Peirce.